This comparative study of music education in Germany, the United States, and China revealed significant cross-cultural variations in core values, teaching methodologies, learning environments, musical philosophies, and performance practices. A common thread across all three countries was the recognition of music's importance in education, though its role and implementation differed markedly. German music education emphasized holistic development (Bildung), with a strong focus on music theory, formal analysis, and historical performance practices. The teacher-student relationship was collaborative, (...) and assessment was holistic. In contrast, the United States exhibited a diverse landscape of music education, prioritizing individual expression, creativity, and a variety of teaching methodologies. Assessment methods were pluralistic, reflecting the country's emphasis on individual growth. Chinese music education was deeply rooted in Confucian philosophy, emphasizing moral cultivation, social harmony, and technical proficiency. Rote learning and imitation were prevalent teaching methods, with a strong emphasis on traditional repertoire and performance. The teacher-student relationship was hierarchical, and assessment focused on standardized examinations. While all three countries utilized music technology to varying degrees, Germany demonstrated a balanced integration, the United States embraced it widely, and China adopted it primarily for supplementary learning. Notably, the role of performance differed significantly, with Germany emphasizing its centrality to musicianship, the USA focusing on its expressive potential, and China viewing it as a validation of achievement. (shrink)

Although there have been various issues involving shame in the educational scene, little research in the field of philosophy of education has seriously investigated this topic. In my dissertation, a comparative philosophical study is conducted in an attempt to develop a better understanding of shame in moral education. This study explores when shame is morally appropriate and how shame is relevant to moral education, either positively or negatively, through historical and multidisciplinary reviews on the concept (...) of shame and cross-cultural analysis of shame-related matters within the context of moral education between South Korea and the United States. In the process of finding sources discussing shame and related issues, a variety of scholarly works in the humanities and social sciences, from classical to contemporary, are surveyed in early chapters of this dissertation. Accordingly, diversified concepts of shame and its complex nature concerning moral education are identified. The later chapters illustrate how shame is associated with education practices, pedagogical approaches, and curriculum by providing selected examples, not only observed by other researchers but also obtained from my own case studies—utilizing content analysis of Korean textbooks and semi-structured interviews with education practitioners in an urban area in central Oklahoma. As a result, this study shows that the moral value of shame is explicitly taught in the Korean education system and negative shame-related phenomena such as shaming are tightly guarded against in the American education setting. This leads to two different consequences: the misuse of shame is underestimated in South Korea, while the moral potential of shame is undervalued in the United States. Ultimately, the study prescribes the re-contextualization of shame in company with the promotion of intercultural awareness, which are both urgently needed for a well-balanced, high quality moral education in today’s multicultural and globalized age. Keywords: sense of shame, shame in moral education, moral pedagogy. (shrink)

Business relations rely on shared perceptions of what is acceptable/expected norms of behavior. Immense expansion in transnational business made rudimentary consensus on acceptable business practices across cultural boundaries particularly important. Nonetheless, as more and more nations with different cultural and historical experiences interact in the global economy, the potential for misunderstandings based on different expectations is magnified. Such misunderstandings emerge in a growing literature on "improper" business practices – articulated from a narrow cultural perspective. This paper reports (...) an ongoing research on the cultural and contextual aspects of business ethics. The objective is to investigate how the perception/attitudes of business students towards the ethical dimension of doing business varies in different countries; Whether there are socio-cultural factors that influence the perception of ethicality in business practices. Research findings among business students in six countries: China, Egypt, Finland, Korea, Russia, and the U.S.A. are reported. While all groups had basic agreement on what constitutes ethical business practices, differences are found in the respondents'' tolerance to damage resulting from "unethical" behavior. Without underestimating the role of national culture, variations in research results also point to the importance of current socio-political developments in the relevant countries. Implications for business teaching and management development are discussed. (shrink)

This article presents the results of a cross-cultural study that examines the relationship between spirituality and a consumer’s ethical predisposition, and further examines the relationship between the internalization of one’s moral identity and a consumer’s ethical predisposition. Finally, the moderating impact of cultural factors on the above relationships is tested using Hofstede’s five dimensions. Data were gathered from young adult, well-educated consumers in five different countries, namely the U.S., France, Spain, India, and Egypt. The results indicate (...) that the more spiritual an individual consumer is, the more likely that consumer is to be ethically predisposed. Furthermore, the stronger one’s internalization of a moral identity, the more likely one is to be ethically predisposed. These two relationships are further moderated by Hofstede’s cultural factors such as the degree of collectivism versus individualism in the culture. However, the strength and direction of the moderation may vary depending upon the specific Hofstede dimension. (shrink)

This study compares Australian marketers with those in the United States along lines that are particular to the study of ethics. The test measured two different moral philosophies, idealism and relativism, and compared perceptions of ethical problems, ethical intentions, and corporate ethical values. According to Hofstede''s cultural typologies, there should be little difference between American and Australian marketers, but the study did find significant differences. Australians tended to be more idealistic and more relativistic than Americans and the other (...) results were mixed, making it difficult to generalize about the effects of moral philosophies on the components of ethical decision-making measured here. This is an important finding; as firms become increasingly more globalized, marketers will more often be involved in cross-cultural ethical dilemmas and it seems natural to assume that similar cultures will have similar ethical orientations. That assumption may well prove erroneous. (shrink)

BackgroundThe Western-European concept of libertarian rights-based autonomy, which advocates respect for individual rights, may conflict with African cultural values and norms. African communitarian ethics focuses on the interests of the collective whole or community, rather than rugged individualism. Hence collective decision-making processes take precedence over individual autonomy or consent. This apparent conflict may impact informed consent practice during biomedical research in African communities and may hinder ethical principlism in African bioethics. This study explored African biomedical researchers' perspectives regarding informed (...) consent and potential limitations to the principle of respect for autonomy in African communities.MethodsWe conducted a qualitative study based on in-depth interviews with 12 biomedical researchers, five females and seven males aged 34 to 74 years, currently working at an African university. Interviews lasted 35–40 min each and involved semi-structured open-ended interviews, which allowed participants to offer information about their perceptions and feelings regarding respect for autonomy and informed consent as practised in Africa. Empirical data from the interviews were recorded, transcribed, and analysed using thematic content analysis, together with an interrogation of relevant scientific literature about African communitarian ethics, making evaluations and drawing inferences consistent with the empirical bioethics approach.ResultsBased on these interviews and analysis of relevant literature, we found that informed consent is difficult to apply in an African context because it derives from a Western conception of libertarian rights-based autonomy. Most respondents pointed out that it was challenging to implement informed consent in the African setting. Furthermore, communalism, customary beliefs, spirituality, and relational autonomy are predominant in most African communities, as exemplified by the African moral philosophies of Ubuntu/botho and Ukama, which emphasize communitarianism over individual rights. We also found that language, education, poverty, and cultural beliefs are barriers to obtaining proper informed consent in African communities.ConclusionsWe conclude that there are limitations to applying the principle of respect for autonomy and informed consent in African communities, especially in the context of human biomedical research. We recommend using a more relational approach, such as Ross’s prima facie duties, to implement informed consent in African communities. (shrink)

Research on moral psychology has frequently appealed to three, apparently consistent patterns: Males are more likely to engage in transgressions involving harm than females; educated people are likely to be more thorough in their moral deliberations because they have better resources for rationally navigating and evaluating complex information; political affiliations and religious ideologies are an important source of our moral principles. Here, we provide a test of how four factors ‐ gender, education, politics and religion ‐ (...) affect intuitive moral judgments in unfamiliar situations. Using a large-scale sample of participants who voluntarily logged on to the internet-based Moral Sense Test, we analyzed responses to 145 unique moral and conventional scenarios that varied widely in content. Although each demographic or cultural factor sometimes yielded a statistically significant difference in the predicted direction, these differences were consistently associated with extremely small effect sizes. We conclude that gender, education, politics and religion are likely to be relatively insignificant for moral judgments of unfamiliar scenarios. We discuss these results in light of current debates concerning the mechanisms underlying our moral judgments and, especially, the idea that we share a universal moral sense that constrains the range of cross-cultural variation. (shrink)

If someone unintentionally breaks the rules, do they break the rules? In the abstract, the answer is obviously “yes.” But, surprisingly, when considering specific examples of unintentional, blameless rule-breaking, approximately half of people judge that no rule was broken. This effect, known as excuse validation, has previously been observed in American adults. Outstanding questions concern what causes excuse validation, and whether it is peculiar to American moral psychology or cross-culturally robust. The present paper studies the phenomenon cross-culturally, (...) focusing on Korean and American adults, and proposes a new explanation of why people engage in excuse validation, in terms of competing forces in human norm-psychology. The principal findings are that Americans and Koreans engaged in excuse validation at similar levels, and older adults were more likely to engage in excuse validation. (shrink)

Filial piety is a Confucian concept derived from Chinese culture, which advocates a set of moral norms, values, and practices of respect and caring for one’s parents. According to the dual-factor model of filial piety, reciprocal and authoritarian filial piety are two dimensions of filial piety. Reciprocal filial piety is concerned with sincere affection toward one’s parent and a longstanding positive parent-child relationship, while authoritarian filial piety is about obedience to social obligations to one’s parent, often by suppressing one’s (...) own wishes to conform the demands of the parent. The primary aim of this study is to investigate the moderating effect of culture on the relationships between filial piety and palliative care knowledge. The secondary aim is to investigate whether filial piety is a universal construct across Singaporean and Australian cultures. A total of 508 participants living in Singapore and Australia were surveyed between May and October 2020. The final sample comprised of 406 participants, with 224 Singaporeans and 182 Australians. There were 289 females, 115 males, and two unspecified gender in the sample, with an average age of 27.27 years. Results indicated a significant effect of culture on authoritarian filial piety and palliative care knowledge. Singaporeans showed higher authoritarian filial piety and higher palliative care knowledge than Australians. However, no effect of culture was found on reciprocal filial piety. Overall, no significant correlation existed between palliative care knowledge and reciprocal filial piety and authoritarian filial piety. For Singaporeans, a weak negative correlation was found between palliative care knowledge and authoritarian filial piety. In contrast, Australians and Singaporeans indicated a positive, moderate correlation between reciprocal and authoritarian filial piety. Further, culture moderated the relationship between authoritarian filial piety and palliative care knowledge. High authoritarian filial piety was associated with increased palliative care knowledge among Australians, while high authoritarian filial piety was associated with decreased palliative care knowledge among Singaporeans. The results support the conceptualization of filial piety as a possible psychological universal construct. In addition, the results point out an important implication that public health programs should target the appropriate filial piety types to enhance palliative care knowledge among Singaporeans and Australians. (shrink)

Background: Moral distress, defined as moral suffering or a psychological imbalance, can affect nursing students. However, many new instruments or adaptations of other scales that are typically used to measure moral distress have not been used for nursing students. Aim: This study aimed to translate, culturally adapt and evaluate the psychometric properties of an Italian version of the Moral Distress Scale for Nursing Students (It-ESMEE) for use with delayed nursing students (students who could not graduate on (...) time or failed the exams necessary to progress to the next level). Research design: The study used a cross-sectional research design. Participants and research context: Incidental sampling resulted in a sample of 282 delayed nursing students (mean age = 26.73 ± 4.43 years, 73% female) enrolled between May and August 2020 in a University of central Italy. Ethical considerations: The research protocol was approved by the internal review board of the university, and all participants provided their written informed consent. Results: The study confirmed a multidimensional second-order factorial structure for the It-ESMEE with five dimensions: improper institutional conditions to teach user care, authoritarian teaching practices, disrespect for the ethical dimension of vocational training, lack of competence of the teacher and commitment of ethical dimension of user care. The internal consistency was high (0.753–0.990 across the factors), and the standard error of measurement and smallest detectable change were adequate. Discussion: The It-ESMEE is able to assess moral distress in delayed nursing students with good validity and reliability. It can be used in research and to determine moral distress levels, helping teachers to monitor the condition in nursing students. Conclusion: This instrument can help in comprehending moral distress, enabling students to develop coping and intervention strategies to maintain their well-being, and to ensure the quality of nurse education. (shrink)

Self-defining memories are touchstones in individuals’ narrative identity. This is the first SDM study to compare college students from the mainland People’s Republic of China to American college students. It examined SDMs, Big Five personality traits, and memory function in 60 students from each country. Participants rated their memories for affect, recall frequency, and importance. Chinese students recalled their most positively rated memories more frequently and with greater importance, while American students did not show this pattern. American students who scored (...) higher in Openness were more likely to recall negative memories. Memory content coding revealed that Chinese students recalled significantly more guilt/shame events than American students. Further analysis indicated that these memories were particularly focused on academic performance and parental expectations. The discussion suggests that follow-up studies look at differing emotion regulation strategies in the two countries, as well as at how the two different educational systems are affecting late adolescent identity formation processes. (shrink)

This collection of essays on the social history of disciplinary practices in education in North America, Northern Europe, and Colonial Bengal coverage upon an understanding that schools regulate the behavior of beliefs of students, teachers, and parents by enforcing certain disciplinary social norms.

This book provides an analysis of the debate surrounding cultural diversity, and attempts to reconcile the seemingly opposing views of "ethical imperialism," the belief that each individual is entitled to fundamental human rights, and cultural relativism, the belief that ethics must be relative to particular cultures and societies. The author examines the role of cultural tradition, often used as a defense against critical ethical judgments. Key issues in health and medicine are explored in the context of (...) class='Hi'>cultural diversity: the physician-patient relationship, disclosing a diagnosis of a fatal illness, informed consent, brain death and organ transplantation, rituals surrounding birth and death, female genital mutilation, sex selection of offspring, fertility regulation, and biomedical research involving human subjects. Among the conclusions the author reaches are that ethical universals exist, but must not be confused with ethical absolutes. The existence of ethical universals is compatible with a variety of culturally relative interpretations, and some rights related to medicine and health care should be considered human rights. Illustrative examples are drawn from the author's experiences serving on international ethical review committees and her travels to countries in Africa, Asia, and Latin America, where she conducted educational workshops and carried out out her own research. (shrink)

Given the possibilities of synthetic biology, weapons of mass destruction and global climate change, humans may achieve the capacity globally to alter life. This crisis calls for an ethics that furnishes effective motives to take global action necessary for survival. We propose a research program for understanding why ethical principles change across time and culture. We also propose provisional motives and methods for reaching global consensus on engineering field ethics. Current interdisciplinary research in ethics, psychology, neuroscience and evolutionary theory grounds (...) these proposals. Experimental ethics, the application of scientific principles to ethical studies, provides a model for developing policies to advance solutions. A growing literature proposes evolutionary explanations for moral development. Connecting these approaches necessitates an experimental or scientific ethics that deliberately examines theories of morality for reliability. To illustrate how such an approach works, we cover three areas. The first section analyzes cross-cultural ethical systems in light of evolutionary theory. While such research is in its early stages, its assumptions entail consequences for engineering education. The second section discusses Howard University and University of Puerto Rico/Mayagüez (UPRM) courses that bring ethicists together with scientists and engineers to unite ethical theory and practice. We include a syllabus for engineering and STEM (Science, Technology, Engineering and Mathematics) ethics courses and a checklist model for translating educational theory and practice into community action. The model is based on aviation, medicine and engineering practice. The third and concluding section illustrates Howard University and UPRM efforts to translate engineering educational theory into community action. Multidisciplinary teams of engineering students and instructors take their expertise from the classroom to global communities to examine further the ethicality of prospective technologies and the decision-making processes that lead to them. (shrink)

Recent studies point to a surprising divergence between people's use of the concept of _intention_ and their use of the concept of _acting intentionally_. It seems that people's application of the concept of intention is determined by their beliefs about the agent's psychological states whereas their use of the concept of acting intentionally is determined at least in part by their beliefs about the moral status of the behavior itself (i.e., by their beliefs about whether the behavior is morally (...) good or morally bad). These findings raise a number of difficult questions about the relationship between the concept of intention and the concept of acting intentionally. The present paper addresses those questions using a variety of different methods, including conceptual analysis, psychological experimentation, and an examination of people's use of certain expressions in other languages. (shrink)

The aim of this study is to examine moral reasoning in a cross cultural Islamic context. The moral reasoning of female business students in the United Arab Emirates is described based on Kohlberg’s theory of Cognitive Moral Development (CMD). Business students were asked to participate in a brief individual interview which involved reading three moral dilemmas and answering open-ended questions. Results were analyzed based on each dilemma as well as acrossall three. Most students made (...) their decisions at the first two levels of Kohlberg’s stages, prioritizing how their decision would secure rewards for themselves and compliance with rules to maintain the social order. However, a fairly large percentage also scored at the highest stage of reasoning. Results are explored based on the sociocultural context and implications for ethics education are outlined, including an emphasis on examining conflicting cultural values and the use of context-specific dilemmas for teaching ethics. (shrink)

Chinese culture is the aggregate term for the diverse behavioral norms and ideas that Chinese people share. A college English education can assist students learn about Chinese culture and promote it across the world. This paper explores the deep integration of Chinese culture into college English education through the lens of cross-cultural communication. Effective cross-cultural knowledge has become especially important in English language instruction as globalization encourages relationships between various cultures. This study investigates how (...) Chinese cultural components can enhance the learning process and help students become more culturally conscious by examining the present curricula, teaching strategies, and evaluation procedures in Chinese higher education institutions. The study emphasizes the relevance of giving students the tools for navigating cultural distinctions in English communication by examining instructional approaches that integrate Chinese literature, philosophy, and values. Integration of Chinese cultural viewpoints into the English language curriculum in an effort to create a more comprehensive learning environment that fosters intercultural competency in addition to language ability. The results show that a culturally responsive approach to teaching English in college can help students better appreciate the complexity of global communication as well as their own cultural identity, which will eventually help them become well-rounded, culturally aware people. (shrink)

The recent crisis in a prominent German car manufacturer generated by unethical leadership practices has brought into sharp focus, once again, the need for radical and fundamental ethical transformation among members of capitalism’s leadership elite. The divide between ethics and business needs to be closed and to do this effectively in a globalized world, cross-cultural aspects of moral sentiment need to be better understood. The current paper contributes to the extant literature in this regard by describing and (...) analyzing cross-cultural aspects of German and South African student’s ‘sympathy’ towards business ethical phenomena, using Adam Smith’s ‘Theory of Moral Sentiment’ as a theoretical framework and qualitative methods. The paper constructs a heuristic device based on Adam Smith’s theoretical framework and then proceeds to empirically analyze the theory by investigating German and South African student moral sentiments towards specific ethical leadership behaviors. The study indicates that while there is general cross-cultural homogeneity in moral approbation among students for fundamental aspects of ethical leadership behavior, nuanced custom-based differences emerge from the qualitative analysis. Following Adam Smith, fine grained differences in moral sentiment arising from ‘custom’ are evident. Thus, although ethicality of specific leadership behavior is found to be viewed similarly by both groups of students, significant nuanced differences arise in German students who emphasize intellectual autonomy over the conservatism favored by their South African counterparts. Practical aspects of these findings are briefly discussed. (shrink)

IntroductionAcademic integrity is the expectation that members of the academic community, including researchers, teachers, and students, to act with accuracy, honesty, fairness, responsibility, and respect. Academic integrity is an issue of critical importance to academic institutions and has been gaining increasing interest among scholars in the last few years. While contravening academic integrity is known as academic misconduct, cheating is one type of academic misconduct and is generally defined as “any action that dishonestly or unfairly violates rules of research or (...) education.Case studyThe case study presented in this paper describes the elements of academic misconduct in three Middle Eastern countries. Four categories of factors were analyzed, namely personal, cultural traits, contextual, and institutional. Moreover, a comparison of factors of misconduct is conducted in the three countries in order to examine how different learning environments and cultures can affect academic cheating. The study also investigates the role of teachers and administration system in enforcing integrity policy in educational institutes.Discussion and evaluationAn evaluation of the main causes of cheating and plagiarism among students in Saudi Arabia, Egypt, and Jordan is conducted by analyzing students’ response to a 20 questions survey. The nonparametric Dunn’s statistical analysis is performed to compare the variance and frequency of factors that may affect academic integrity. The significant results are reported in terms of the Krushal F statistic and p-value < 0.05. The evaluation was a useful process that demonstrated the main factors affecting academic integrity in the three countries.ConclusionSurvey results show that the role of individual social-demographic and culture factors are significant for predicting misconduct in Saudi Arabia and Egypt but not in Jordan. Most students blamed their misconduct on laziness and willingness to achieve higher education performance. Students are more likely to cheat and plagiarize because they lack the ability or information to tackle assignments. Results illustrate that the cultural impact can be a significant factor in academic misconduct. Integrity policies and the level, at which they have been applied, have a large impact on student attitudes towards cheating and their academic misconduct. (shrink)

To develop more effective ethics education for cross-cultural and international engineering, a study was conducted to determine what Chinese engineering students have learned and think about ethics. Recent research shows traditional approaches to ethics education are potentially ineffective, but also points towards ways of improving ethical behaviors. China is the world’s most populous country, graduating and employing the highest number of STEM majors, although little empirical research exists about the ethical knowledge and perspectives of Chinese engineering (...) students. When compared to engineering students in the US, Chinese engineering students received less ethics education; the form of the education they did receive stressed virtue ethics or the development of moral character; conceive of ethics in contradistinction to the law, where ethics deals with matters of right and wrong not covered by legality. Based on these findings and research in moral psychology and behavioral ethics, recommendations are made for improving engineering ethics education both in China and abroad. (shrink)

In this essay, I want to raise certain questions about the nature of emotions, about the similarities and differences in human psychology , and about the relation of psychological inquiry to ethics . The core of my thesis, which I have argued now for almost twenty-five years, is that emotions are a form of cognition, a matter of “ideas”, or in the current lingo, ideation. David Hume, rather famously, analyzed several “passions”, notably pride, in terms of “impressions” and “ideas”. While (...) he held onto the traditional view that emotions were essentially sensations , he also elaborated an account of emotions defined by a complex of idea, for example, the idea of self and of achievement in pride. Moreover, such ideas are relevant to ethics. For Hume, in particular, morals are a matter not of reason but of “sentiment”, thus bringing the understanding of emotions squarely into the arena of ethical discourse. Which opens the question whether different cultures with different ideas might have a very different conception and/or experience of pride as well as any number of different emotions. One might also ask, not very fruitfully, whether different cultures have different sensations, impressions or “affects”, but the promise of cross cultural emotions research clearly seems to lie on the side of “ideas”, in terms of different ways of seeing, different ways of conceiving, different ways of carving up and evaluating the world. (shrink)

Presenting results from a Norwegian empirical study of student texts and moral education textbooks, this article contributes to the evaluation and development of contextual approaches to moral education. Theoretical perspectives from Seyla Benhabib and Mark Tappan are discussed in the light of empirical data. In particular, while textbooks focus primarily on norm aspects of morality, student texts display interactions between relation‐oriented and norm‐oriented cultural tools, indicating a possible synthesis of care and justice aspects of morality, (...) as suggested by Benhabib. A hegemony of a ‘language of justice’ over a ‘language of care’, as suggested by Benhabib and Tappan, is possibly reflected in the uneven distribution of ethical perspectives in textbooks. Student texts, however, show close interactions between relation‐oriented and norm‐oriented aspects of morality, and also indicate a female superiority in the mastery of both norm‐oriented and relation‐oriented language. (shrink)

This paper aims to explore the ideals of culture and moral education in Matthew Arnold (1822-1888) and John Dewey (1859-1952). The concept of culture in Arnold and that of democracy in Dewey resemble each other. Firstly, they emphasize the importance of individual activities in the context of practical, social and cultural lives. Even though they have each different spirit of their own time and society, it would be as the individual as well as social improvement in the (...) course of culture that they try to establish an ideal by education. In that sense, their aspect of education in cultural missions is the same as that of moral development based on organic relations among many individuals and societies of the world. Secondly, they would establish the democratic society of good citizen who can see the nature of things and conduct and develop social lives. In the course of education, democracy makes it possible for all to participate into individual activities within the common good. For both, it is never a notion of abstractive idea, regardless of practical lives. The ideal of democracy is justified as the persistent course of human development only if education let us go toward culture. Finally, there are some implications of moral education from their ideals: self-constitutive principle and movement, the relationship of individuals to others in the network of interconnection of a whole community and humanity, culture as moral activities and experiences, and all students’ participation to social affairs based on democracy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Music, Spirituality, and EducationDavid Carr (bio)Recent Interest in Spiritual EducationFew concerned with educational theory and policy could have failed to notice the recent upsurge of interest—not least in such economically developed democracies as the United Kingdom and the United States—in the notion of spiritual development as a possible aim or goal of public or common schooling. Indeed, in addition to the enormous growth of academic literature on this topic—including (...) the recent emergence of specialist journals and handbooks1 — official educational policy makers have devoted much explicit attention to this issue in the form of positive educational proposals and prescriptions.2 Elsewhere,3 I have speculated on the possible reasons for such increased interest, which seems to include interrelated concerns about (1) the instrumental trends and tendencies of much state schooling in developed economies; (2) the rise of materialistic and selfish individualism in such contexts; (3) the apparent decline of public morality and the rise of anomic and nihilistic behavior—particularly among youth; and (4) the need to find some politically and publicly acceptable substitute for the educational role that religion has often formerly played (at any rate in older Western European cultures) in the cultivation of moral and spiritual attitudes and values.One may, of course, respond to such concerns—and/or to the attempts to address them in terms of some notion of spirituality or spiritual education—in a variety of less than enthusiastic ways. For one thing, one may hold that the picture of Western selfishness, instrumentalism, materialism, immorality, impiety, and so on is somewhat overstated (and in any case, this claim would require the sort of empirical support that is seldom provided for such sweeping claims). For another, it seems rather paradoxical to cast spiritual education in the instrumental role of halting the instrumental [End Page 16] trends to which spirituality is proposed as a noninstrumental solution. On the other hand, one might accept that while there may be something to such points, there is nevertheless some educational warrant for trying to cultivate (perhaps at least partly in schools) noninstrumental attitudes or qualities of human engagement with experience of roughly the sort that the theoretical and other literature has associated with spirituality. That said, we also need to bear in mind—especially in what follows—that different approaches to spiritual education have identified somewhat diverse (and perhaps not always obviously mutually consistent) human qualities and benefits with spirituality.A more presently pressing question, however, is that of the pedagogical means by which theorists of spiritual education might cultivate any supposed spiritual qualities or benefits. If we are to take the idea of promoting spirituality seriously, how might we set about it? On what sorts of curricular or other resources might we draw in order to help pupils become more spiritual, to acquire spiritual capacities, or to have spiritual experiences? Here there is evidence of substantial agreement—even on the part of those who would regard spiritual education as a cross-curricular matter—that certain fields of knowledge or areas of the school curriculum are better placed than others to assist the cultivation of spiritual virtues, values, and attitudes. Of these, perhaps unsurprisingly, religious and/or moral education has often been regarded (rightly or wrongly) as synonymous with spirituality and spiritual education. That said, such identification is obviously—especially in culturally pluralist liberal democracies—rather educationally problematic. However, an area of the school curriculum that seems to be a close runner-up to religious education (RE) in the spiritual education stakes—notwithstanding any and all claims that various kinds of scientific study may conduce to environmental or nature-conscious spirituality—is that of the arts. Moreover, if it is widely assumed that exposure to various arts can have real spiritual benefits, it has often also seemed natural to associate music, of all the different arts on offer, with spiritual experience or growth.4 It might therefore be held to follow, if spiritual education is indeed a proper aim of schooling, that music education is a prime vehicle of spiritual education, and that music teachers might include the promotion of spiritual qualities among their educational aims.Clearly, however, none of these alleged conceptual... (shrink)

Anthropologists have provided rich field descriptions of the norms and conventions governing behavior and interactions in small-scale societies. Here, we add a further dimension to this work by presenting hypothetical moral dilemmas involving harm, to a small-scale, agrarian Mayan population, with the specific goal of exploring the hypothesis that certain moral principles apply universally. We presented Mayan participants with moral dilemmas translated into their native language, Tseltal. Paralleling several studies carried out with educated subjects living in large-scale, (...) developed nations, the Mayan participants judged harms caused as the means to a greater good as more forbidden than harms caused as a side-effect (i.e., side-effect bias). However, unlike these other populations living in large-scale societies, as well as a more educated and less rural Mayan comparison group, the target rural Mayan participants did not judge actions causing harm as worse than omissions (i.e., omission bias). A series of probes targeting the action-omission distinction suggest that the absence of an omission bias among the rural Mayan participants was not due to difficulties comprehending the dilemmas, using the judgment scale, or in attributing a greater causal role for actions over omissions. Thus, while the moral distinction between means and side-effect may be more universal, the moral distinction between actions and omission appears to be open to greater cross-cultural variation. We discuss these results in light of issues concerning the role of biological constraints and cultural variation in moral decision-making, as well as the limitations of such experimental, cross-cultural research. (shrink)

Despite the fact that business people and business students often cast doubt on the relevance of universal moral principles in business, the rejection of relativism is a precondition for business ethics to get off the ground. This paper proposes an educational strategy to overcome the philosophical confusions about relativism in which business people and students are often trapped. First, the paper provides some conceptual distinctions and clarifications related to moral relativism, particularism, and virtue ethics. More particularly, it revisits (...) arguments demonstrating that virtues in business are not in contradiction with the relevance of universal principles, despite the fact that virtue ethics is often identified with particular relationships and contexts. It goes on to show how students and managers, but also researchers, often mix up radically different conceptions of moral relativism. It is also argued that this confusion is in part created by the cross-cultural management literature in which the methodological stance of the value-freedom of the social sciences is, in a perplexingly mistaken way, transformed into a rejection of all normative discussion and a plea for relativism. The remainder of the paper presents some tools that may be helpful in steering people toward less simplistic views about moral relativism and virtue ethics. It further argues that it is equally important to spell out that moral universalism can be understood in a humble way, without implying either arrogant ethnocentrism or omniscience, as part of an ongoing debate that progresses gradually. (shrink)

Moral psychologists have recently turned their attention to the study of folk metaethical beliefs. We report the results of a cross-cultural study using Chinese, Polish and Ecuadorian participants that seeks to advance this line of investigation. Individuals in all three demographic groups were observed to attribute objectivity to ethical statements in very similar patterns. Differences in participants’ strength of opinion about an issue, the level of societal agreement or disagreement about an issue, and participants’ age were found (...) to significantly affect their inclination to view the truth of an ethical statement as a matter of objective fact. Implications for theorizing about folk morality are discussed. (shrink)

Comparative philosophy is an important site for the study of non-Western philosophical traditions, but it has long been associated with “East-West” dialogue. Comparative Studies in Asian and Latin American Philosophies shifts this trajectory to focus on cross-cultural conversations across Asia and Latin America. A team of international contributors discuss subjects ranging from Orientalism in early Latin American studies of Asian thought to liberatory politics in today's globalized world. They bring together resources including Latin American feminism, Aztec teachings on (...) ethics, Buddhist critiques of essentialism, and Confucian morality. Chapters address topics such as educational reform, the social practices surrounding breastfeeding, martial arts as political resistance, and the construction of race and identity. Together the essays reflect the philosophical diversity of Asia and Latin America while foregrounding their shared concerns on issues of Eurocentrism and coloniality. By bringing these critical perspectives to bear on the theories and methods of cross-cultural philosophy, Comparative Studies in Asian and Latin American Philosophies offers new insights into the nature and practice of philosophical comparison. (shrink)

Engineers and other technical professionals are increasingly challenged by the impacts of globalization. Further, engineering educators, technical managers, and human resources staff have demonstrated great interest in selecting and training engineers who are capable of working competently, professionally, and ethically in global context. However, working across countries and cultures brings considerable challenges to global engineers, including as related to understanding and navigating local and regional differences in what counts as professional ethics and integrity. In this study, we focus on written (...) responses to 27 assessment scenarios that involve micro- and/or macro-ethical considerations in six national/cultural contexts. More specifically, we analyze responses to open-ended versions of the scenarios. Our participants consisted of both experts and novices. Comparing and contrasting how experts and novices responded to these ethical problems sheds light on differences in their ethical strategies and approaches. This analysis also allows us to discern what specific cultural knowledge and sensitivity were employed by experts in solving cross-cultural ethical problems, but were largely lacking among novices. Finally, we analyze and discuss challenges faced by experts and novices in responding to cross-cultural ethical situations. (shrink)

Human cloning is a main focus of current bioethical discussion. Involving the self-understanding of the human species, it has become one of the most debated topics in biomedical ethics, not only on the national, but also on the international level. This book brings together articles by bioethicists from several countries who address questions of human cloning within the context of different cultural, religious and regional settings against the background of globalizing biotechnology. It explores on a cross-cultural level (...) the problems and opportunities of global bioethics. (shrink)

Loyalty is considered central to people’s moral life, yet little is known about how people think about what it means to be loyal. We used a prototype approach to understand how loyalty is represented in Colombia and the United States and how these representations mediate attributions of loyalty and moral judgments of loyalty violations. Across 7 studies (N = 1,984), we found cross-cultural similarities in the associative meaning of loyalty (Study 1) but found differences in the (...) centrality of features associated with loyalty (Study 2) and the latent structure of loyalty representations (Study 3). Colombians represent loyalty in terms of more general moral characteristics, while US participants represent loyalty in terms of interpersonal commitment, both in contrast with current approaches to loyalty. By comparing representations of loyalty and honesty, we establish that difference in loyalty conceptualizations reflect a different way of thinking about loyalty rather than morality more generally (Study 4). Further, Colombians attributed greater loyalty to individuals with general moral characteristics compared to participants from the United States sample (Study 5) and were more likely to classify non-loyal values as loyalty-related (Study 6). While the centrality of prototypical features predicts categorizing norm violations as loyalty-related, differences in prototypical structure account for differences in the severity of moral judgment for such violations (Study 7), which suggests that loyalty representations have similar functions even though these representations differ in structural characteristics. (shrink)

Given the adage “older and wiser,” it seems justified to assume that older people may be stereotyped as more moral than younger people. We aimed to study whether assessments of a person’s morality differ depending on their age. We asked 661 individuals from seven societies (Australians, Britons, Burusho of Pakistan, Canadians, Dani of Papua, New Zealanders, and Poles) whether younger (~20-year-old), middle-aged (~40-year-old), or older (~60-year-old) people were more likely to behave morally and have a sense of right and (...) wrong. We observed that older people were perceived as more moral than younger people. The effect was particularly salient when comparing 20-year-olds to either 40- or 60-year-olds and was culturally universal, as we found it in both WEIRD (i.e. Western, Educated, Industrialized, Rich, Democratic) and non-WEIRD societies. (shrink)

The present study investigated the cross-cultural variations in parents' views on the role of play in child development and the primary purpose of preschool education from Ethiopia and Hungary. It also examined the cross-cultural variations in preschoolers' executive functions, the frequency of their engagement in home activities, and the role of these activities in the development of EF skills. Participants included 266 preschoolers with their parents. The independent samples t-test showed that Ethiopian parents view fostering (...) academic skills for preschooler significantly more important than their Hungarian counterparts do. We also found that while Ethiopian parents hold the belief that academic and cognitive development is the major purpose of preschool education, Hungarian prioritize social-emotional development and entertainment. Additionally, preschoolers in Ethiopia were reported to engage in academic and arts and crafts activities after preschool significantly more frequently than their Hungarian counterparts. On the contrary, preschoolers in Hungary were found to engage in fine-motor activities, solitary play, sports and other physical activities significantly more frequently than their Ethiopian counterparts. No significant differences were found in EF skills between preschoolers from Ethiopia and Hungary. Results from hierarchical regression analyses showed that, after accounting for age and SES, preschoolers' frequency of pretend play and their parents' play support beliefs were found to be small to medium-sized predictors of inhibitory control skills in both samples. However, children's frequency of having breakfast at home was another significant predictor in the Ethiopian sample only. The frequency of participation in arts and crafts and other fine-motor activities were found to be important predictors of preschoolers' visual-spatial working memory skills in the Ethiopian and the Hungarian samples, respectively. We also found that, after controlling for SES, parental play support was an important factor associated with preschoolers' shifting skills only in the Hungarian sample. Based on the findings, we made important conclusions. (shrink)

​This book gathers research and writings that reflect on traditional and current global issues related to art and aesthetics, gender perspectives, body theories, knowledge and learning. It illustrates these core dimensions, which are bringing together philosophy, tradition and cultural studies and laying the groundwork for comparative research and dialogues between aesthetics, Chinese philosophies, Western feminist studies and cross-cultural thought. Pursuing an interdisciplinary approach, the book also integrates philosophical enquiries with cultural anthropology and contextual studies. As implied (...) in the title, the main methodologies are cross-cultural and comparative studies, which touch on performances in art and aesthetics, social existence and education, and show that philosophical enquiries, aesthetical representation and gender politics are simultaneously historical, living and contextual. The book gathers a wealth of cross-cultural reflections on philosophical aesthetics, gender existence and cultural traditions. The critical thinking within will benefit undergraduates, postgraduates and researchers in the area of comparative philosophies. It blends academic rigor with personal reflection, which is a critical practice in feminist philosophy itself. (shrink)

This paper outlines new work in cross-cultural psychology largely drawn from Nisbett, Choi, and Smith (Cognition, 65, 15–32, 1997); Nisbett, Peng, Choi, & Norenzayan, Psychological Review, 108(2), 291–310, 2001; Nisbett, The Geography of Thought: How Asians and Westerners Think Differently...and Why. New York: Free Press 2003), Ji, Zhang and Nisbett (Journal of Personality and Social Psychology, 87(1), 57–65, 2004), Norenzayan (2000) and Peng (Naive Dialecticism and its Effects on Reasoning and Judgement about Contradiction. University of Michigan, Ann Arbor, (...) Michigan 1997) Peng and Nisbett (Cross-Cultural Similarities and Differences in the Understanding of Physical Causality. Paper presented at the Science and Culture: Proceedings of the Seventh Interdisciplinary Conference on Science and Culture, Frankfort, K. Y. 1996), and Peng, Ames, & Knowles (Culture and Human Inference: Perspectives from three traditions. In: D. Matsumoto (Ed.), Handbook of Cross-Cultural Psychology (pp. 1–2). Oxford: Oxford University Press 2000). The paper argues that the findings on cultural influences on inference-making have implications for teaching and education generally, and specifically for the debate on conceptions and misconceptions of Asian students studying in western tertiary institutions around the world. The position defended is that, while there seems to be compelling empirical evidence for intercultural differences in thought patterns, these patterns are, for the most part, insignificant in everyday exchanges, though language and culture might subtlety modulate our inference-making at the margins. Linguistic determinism however is not defended. Nonetheless, the evidence provides food for thought, and it needs to inform the recent debates about international students studying overseas. (shrink)

A long tradition of research in WEIRD (Western, Educated, Industrialized, Rich, Democratic) countries has investigated how people weigh individual welfare versus group welfare in their moral judgments. Relatively less research has investigated the generalizability of results across non-WEIRD populations. In the current study, we ask participants across nine diverse cultures (Bali, Costa Rica, France, Guatemala, Japan, Madagascar, Mongolia, Serbia, and the USA) to make a series of moral judgments regarding both third-party sacrifice for group welfare and first-person sacrifice (...) for group welfare. In addition to finding some amount of cross-cultural variation on most of our questions, we also find two cross-culturally consistent judgments: (1) when indi- viduals are in equivalent situations, overall welfare should be maximized, and (2) harm to individuals should be taken into account, and some types of individual harm can trump overall group welfare. We end by discussing the specific pattern of variable and consistent features in the context of evolutionary theories of the evolution of morality. (shrink)

What does ‘care’ mean in contemporary society? How are caring relationships practised in different contexts? What resources do individuals and collectives draw upon in order to care for, care with and care about themselves and others? How do such relationships and practices relate to broader social processes? Care shapes people’s everyday lives and relationships and caring relations and practices influence the economies of different societies. This interdisciplinary book takes a nuanced and context-sensitive approach to exploring caring relationships, identities and practices (...) within and across a variety of cultural, familial, geographical and institutional arenas. Grounded in rich empirical research and discussing key theoretical, policy and practice debates, it provides important, yet often neglected, international and cross-cultural perspectives. It is divided into four sections covering: caring within educational institutions; caring amongst communities and networks; caring and families; and caring across the life-course. Contributing to broader theoretical, philosophical and moral debates associated with the ethics of care, citizenship, justice, relationality and entanglements of power, _Critical Approaches to Care_ is an important work for students and academics studying caring and care work in the fields of health and social care, sociology, social policy, anthropology, education, human geography and politics. (shrink)

Academic dishonesty has serious consequences for human lives, social values, and economy. The main aim of the study was to explore a model of relations between personal and cultural variables and academic dishonesty. The participants in the study were N = 2,586 individuals from nine countries (Pakistan, Israel, Italy, India, the USA, Peru, Romania, Ghana, and Poland). The authors administered the Academic Dishonesty Scale to measure academic dishonesty, the Kessler Psychological Distress Scale to measure distress, the Almost Perfect Scale (...) – Revised to measure perfectionism, the Brief Self-Control Scale to measure self-control, and the Singelis Scale to measure independent self-construal. The results showed that the theoretical model was well fitted to the dataset in six countries: Pakistan, the United States, Romania, Ghana, Israel, and Poland. However, it was not well fitted in Italy, India, and Peru. Our results also showed that perfectionism significantly predicted academic dishonesty, but not in all countries. Self-control significantly predicted cheating, falsification, and plagiarism in the USA. Moreover, we found that distress was related to cheating o0nly in Ghana. Finally, independent self-construal predicted academic dishonesty. Our findings provide a cross-cultural contribution to the debate on academic dishonesty by highlighting its significant predictors and may inform interventions aimed at eliminating it. Our results can be used in preventing and curbing academic dishonesty. Knowledge on cross-cultural differences can be useful in international education for example, as an indicator accepting or relaxing attitude toward academic dishonesty in students from different countries. (shrink)

Cross-cultural understanding stands as one of the great pillars of multicultural education and yet rarely do multiculturalists provide a full account of what it is and how it takes place. This paper will serve as an initial investigation into the complex nature of cross-cultrual understanding. Drawing on the philosophical hermeneutics of Hans-Georg Gadamer, I will layout the framework for a theory of understanding and provide a concept of culture that avoids the pitfalls of essentialism and instrumentalism. (...) I will then raise, as the backdrop for my examination, the issue of authenticity in the hip hop world. This will allow me to put these hermeneutic theories to work by illuminating the interpretive process through which a hypothetical middle-aged teacher might go about gaining an apprecitaion for rap music to better understand his suburban students who, for him, embody hip hop culture. This phenomenological account of cross-cultural understanding will in turn raise thought-provoking questions about human agency, translation, and the various implications of cross-cultural understanding in the classroom. (shrink)

The extent to which individuals with a variety of cultural backgrounds differ in empathic responsiveness is unknown. This article describes the differences in trait empathy in one independent and one interdependent society (i.e., the US and Iran, respectively). The analysis of data collected from self-reported questionnaires answered by 326 adults indicated a significant difference in the cognitive component of empathy concerning participants’ affiliation to either egocentric or socio-centric society: Iranian participants with interdependent cultural norms, reported higher cognitive empathy (...) compared to American participants who share independent cultural norms. In line with previous studies, gender differences were observed in all subscales of questionnaires, except the Empathy Quotient (EQ). Female participants demonstrated more empathy than males in both samples. Implications for understanding the cross-cultural differences of various components of empathy are discussed. (shrink)

In this paper, it is argued that the criticism of the Enlightenment project in education and the disappearance in the philosophy of education discourse of particular educational problems which confront practitioners has resulted in a philosophy of education which — as a kind of Spielerei — begs the question. To revitalize itself, philosophy of education must take up anew its perennial mission, one near to specific educational problems. In explaining how the “I” of the educator can (...) be conceived after postmodernism, this study elaborates the concepts of “integrity” and “particularity” as relevant for education. Education itself is conceived as a personal relation with a real person that aids in developing individuality. It is concluded that this answer is an authoritative and authentic response from one individual to another within a particular situation. (shrink)

Natural and supernatural explanations are used to interpret the same events in a number of predictable and universal ways. Yet little is known about how variation in diverse cultural ecologies influences how people integrate natural and supernatural explanations. Here, we examine explanatory coexistence in three existentially arousing domains of human thought: illness, death, and human origins using qualitative data from interviews conducted in Tanna, Vanuatu. Vanuatu, a Melanesian archipelago, provides a cultural context ideal for examining variation in explanatory (...) coexistence due to the lack of industrialization and the relatively recent introduction of Christianity and Western education. We argue for the integration of interdisciplinary methodologies from cognitive science and anthropology to inform research on explanatory coexistence. (shrink)

The research aims to determine cross-cultural virtue ethics. A virtuous culture is most significantly an emotion-related thing consisting of trust, community, and meaning. It is that platform where all the interrelationships can form new advancements and implementations with the caliber of maximizing principles for all collaborators within a community. The research study also analyses moral philosophies across global indigenous societies. Certain suggestions presented by virtue ethics involve the treatment of teachers just like they are lifelong projects. Teachers (...) are those personalities that can change and inspire us from the situation where we are. The research was based on secondary data for determining the research using E-views software and generating results that included descriptive, unit root, variance, and co-integration analysis between them. The objective of this term is not to formulate and build those ethically perfect virtues and consider them perfect without any thought. Instead, do those virtues that can provide such a screen that can make us see the world without any ambiguity and judge things in the most improved way. Overall, the result found that moral philosophies show a direct and significant link with global indigenous societies. Virtue ethics is a term that provides the best understanding of virtuous human beings. This proves to be a good guide for us so that we can live our lives without any specified rules and provide solutions to all those problems based on ethics. (shrink)

Objective Moral distress is a complex phenomenon experienced by healthcare professionals. This study examined the relationships between key dimensions of Organizational Culture in Healthcare (OCHC)—perceived psychological safety, ethical climate, patient safety—and healthcare professionals’ perception of moral distress.Design Cross-sectional surveySetting Pediatric and adult critical care medicine, and adult hospital medicine healthcare professionals in the United States.Participants Physicians (n = 260), nurses (n = 256), and advanced practice providers (n = 110) participated in the study.Main outcome measures Three dimensions (...) of OCHC were measured using validated questionnaires: Olson’s Hospital Ethical Climate Survey, Agency for Healthcare Research and Quality’s Patient Safety Culture Survey, and Edmondson’s Team Psychological Safety Survey. The perception of moral distress was measured using the Moral Distress Amidst a Pandemic Survey. The hypothesized relationships between various dimensions were tested with structural equation modeling (SEM).Results Adequate model fit was achieved in the SEM: a root-mean-square error of approximation =0.072 (90% CI 0.069 to 0.075), standardized root mean square residual = 0.056, and comparative fit index =0.926. Perceived psychological safety (β= −0.357, p <.001) and patient safety culture (β = −0.428, p<.001) were negatively related to moral distress experience. There was no significant association between ethical climate and moral distress (β = 0.106, p = 0.319). Ethical Climate, however, was highly correlated with Patient Safety Culture (factor correlation= 0.82).Conclusions We used structural equation model to test a theoretical model of multi-dimensional organizational culture and healthcare climate (OCHC) and moral distress.Significant associations were found, supporting mitigating strategies to optimize psychological safety and patient safety culture to address moral distress among healthcare professionals. Future initiatives and studies should account for key dimensions of OCHC with multi-pronged targets to preserve the moral well-being of individuals, teams, and organizations. (shrink)

Background: Ethical issues pose challenges for nurses who are increasingly caring for patients in complicated situations. Ethical sensitivity is a prerequisite for nurses to make decisions in the best interest of their patients in daily practice. Currently, there is no tool for assessing ethical sensitivity in Chinese language, and no empirical studies of ethical sensitivity among Chinese nurses. Research objectives: The study was conducted to translate the Moral Sensitivity Questionnaire–Revised Version (MSQ-R) into Chinese and establish the psychometric properties of (...) the Moral Sensitivity Questionnaire–Revised Version into Chinese (MSQ-R-CV). Research design: This research was a methodological and descriptive study. Participants and research context: MSQ-R was translated into Chinese using Brislin’s model, and the Translation Validity Index was evaluated. MSQ-R-CV was then distributed along with a demographic questionnaire to 360 nurses working at tertiary and municipal hospitals in Changsha, China. Ethical considerations: This study was approved by the Institutional Review Boards of Yale University and Central South University. Findings: MSQ-R-CV achieved Cronbach’s alpha 0.82, Spearman-Brown coefficient 0.75, significant item discrimination (p < 0.001), and item-total correlation values ranging from 0.524 to 0.717. A two-factor structure was illustrated by exploratory factor analysis, and further confirmed by confirmatory factor analysis. Chinese nurses had a mean total score of 40.22 ± 7.08 on the MSQ-R-CV, and sub-scores of 23.85 ± 4.4 for moral responsibility and strength and 16.37 ± 3.75 for sense of moral burden. Discussion: The findings of this study were compared with studies from other countries to examine the structure and meaningful implications of ethical sensitivity in Chinese nurses. Conclusion: The two-factor MSQ-R-CV (moral responsibility and strength, and sense of moral burden) is a linguistically and culturally appropriate instrument for assessing ethical sensitivity among Chinese nurses. (shrink)