Morality - Knowledge (XXG)

939:, or neurological lesion, has been shown to inhibit the ability of human subjects to take into account intent when forming a moral judgment. According to such investigations, TMS did not disrupt participants' ability to make any moral judgment. On the contrary, moral judgments of intentional harms and non-harms were unaffected by TMS to either the RTPJ or the control site; presumably, however, people typically make moral judgments of intentional harms by considering not only the action's harmful outcome but the agent's intentions and beliefs. So why were moral judgments of intentional harms not affected by TMS to the RTPJ? One possibility is that moral judgments typically reflect a weighted function of any morally relevant information that is available at the time. Based on this view, when information concerning the agent's belief is unavailable or degraded, the resulting moral judgment simply reflects a higher weighting of other morally relevant factors (e.g., outcome). Alternatively, following TMS to the RTPJ, moral judgments might be made via an abnormal processing route that does not take belief into account. On either account, when belief information is degraded or unavailable, moral judgments are shifted toward other morally relevant factors (e.g., outcome). For intentional harms and non-harms, however, the outcome suggests the same moral judgment as to the intention. Thus, the researchers suggest that TMS to the RTPJ disrupted the processing of negative beliefs for both intentional harms and attempted harms, but the current design allowed the investigators to detect this effect only in the case of attempted harms, in which the neutral outcomes did not afford harsh moral judgments on their own. 808:

misallocation of resources, underuse of social support, and social influence. To begin with, the authors demonstrate that people in no less than 60 nations hold the belief that morality is deteriorating continuously, and this conviction has been present for the last 70 years. Subsequently, they indicate that people ascribe this decay to the declining morality of individuals as they age and the succeeding generations. Thirdly, the authors demonstrate that people's evaluations of the morality of their peers have not decreased over time, indicating that the belief in moral decline is an illusion. Lastly, the authors explain a basic psychological mechanism that uses two well-established phenomena (distorted exposure to information and distorted memory of information) to cause the illusion of moral decline. The authors present studies that validate some of the predictions about the circumstances in which the perception of moral decline is attenuated, eliminated, or reversed (e.g., when participants are asked about the morality of people closest to them or people who lived before they were born).

1079:... if we adopt the principle of universality: if an action is right (or wrong) for others, it is right (or wrong) for us. Those who do not rise to the minimal moral level of applying to themselves the standards they apply to others—more stringent ones, in fact—plainly cannot be taken seriously when they speak of appropriateness of response; or of right and wrong, good and evil. In fact, one of them, maybe the most, elementary of moral principles is that of universality, that is, If something's right for me, it's right for you; if it's wrong for you, it's wrong for me. Any moral code that is even worth looking at has that at its core somehow. 1028:, in this regard. Haidt found that Americans who identified as liberals tended to value care and fairness higher than loyalty, respect and purity. Self-identified conservative Americans valued care and fairness less and the remaining three values more. Both groups gave care the highest over-all weighting, but conservatives valued fairness the lowest, whereas liberals valued purity the lowest. Haidt also hypothesizes that the origin of this division in the United States can be traced to geo-historical factors, with conservatism strongest in closely knit, ethnically homogeneous communities, in contrast to 884:

network pertaining to representing others' intentions (i.e., theory of mind) and the network pertaining to representing others' (vicariously experienced) emotional states (i.e., empathy). This supports the notion that moral reasoning is related to both seeing things from other persons' points of view and to grasping others' feelings. These results provide evidence that the neural network underlying moral decisions is probably domain-global (i.e., there might be no such things as a "moral module" in the human brain) and might be dissociable into cognitive and affective sub-systems.

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trend has seen homicide rates drop to historical lows" with the exceptions being the United States (with a high religiosity level) and "theistic" Portugal. In a response, Gary Jensen builds on and refines Paul's study. he concludes that a "complex relationship" exists between religiosity and homicide "with some dimensions of religiosity encouraging homicide and other dimensions discouraging it". In April 2012, the results of a study which tested their subjects'

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feeling. However, there are three ways humans can override their immediate intuitive response. The first way is conscious verbal reasoning (for example, examining costs and benefits). The second way is reframing a situation to see a new perspective or consequence, which triggers a different intuition. Finally, one can talk to other people which illuminates new arguments. In fact, interacting with other people is the cause of most moral change.

955: 610:(although to what degree this actually occurs is a controversial topic in evolutionary theory). Some sociobiologists contend that the set of behaviors that constitute morality evolved largely because they provided possible survival or reproductive benefits (i.e. increased evolutionary success). Humans consequently evolved "pro-social" emotions, such as feelings of empathy or guilt, in response to these moral behaviors. 550:

homosexuality, gambling, abortion, alcohol use, contraceptive use, and premarital sex. Each of the 40 countries in this study has a range of percentages according to what percentage of each country believes the common moral issues are acceptable, unacceptable, or not moral issues at all. Each percentage regarding the significance of the moral issue varies greatly on the culture in which the moral issue is presented.

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territorial morality is permissive, allowing the individual whatever behaviour does not interfere with the territory of another. By contrast, tribal morality is prescriptive, imposing the norms of the collective on the individual. These norms will be arbitrary, culturally dependent and 'flexible', whereas territorial morality aims at rules which are universal and absolute, such as

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towards the environment at the moment must be a factor for the result to be truly moral, as morality is subject to culture. Something can only be morally acceptable if the culture as a whole has accepted this to be true. Both practical reason and relevant emotional factors are acknowledged as significant in determining the morality of a decision.

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quick, affect-laden processes. Nonetheless, certain cognitive skills such as being able to attribute mental states—beliefs, intents, desires, emotions to oneself, and others is a common feature of a broad range of prototypical situations. In line with this, a meta-analysis found overlapping activity between

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The authors also state that "A few hundred years ago rates of homicide were astronomical in Christian Europe and the American colonies," and "the least theistic secular developing democracies such as Japan, France, and Scandinavia have been most successful in these regards." They argue for a positive

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Genetics play a role in influencing prosocial behaviors and moral decision-making. Genetics contribute to the development and expression of certain traits and behaviors, including those related to morality. However, it is important to note that while genetics play a role in shaping certain aspects of

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Critically, the specific cognitive processes that are involved depend on the prototypical situation that a person encounters. For instance, while situations that require an active decision on a moral dilemma may require active reasoning, an immediate reaction to a shocking moral violation may involve

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Still, others theorize that morality is not always absolute, contending that moral issues often differ along cultural lines. A 2014 PEW research study among several nations illuminates significant cultural differences among issues commonly related to morality, including divorce, extramarital affairs,

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believe this in-group/out-group discrimination has evolved because it enhances group survival. This belief has been confirmed by simple computational models of evolution. In simulations this discrimination can result in both unexpected cooperation towards the in-group and irrational hostility towards

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stated that, "In general, higher rates of belief in and worship of a creator correlate with higher rates of homicide, juvenile and early adult mortality, STD infection rates, teen pregnancy, and abortion in the prosperous democracies," and "In all secular developing democracies a centuries long-term

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Regarding the issues of morality in video games, some scholars believe that because players appear in video games as actors, they maintain a distance between their sense of self and the role of the game in terms of imagination. Therefore, the decision-making and moral behavior of players in the game

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Cognitive psychologists and neuroscientists investigate the inputs to these cognitive processes and their interactions, as well as how these contribute to moral behavior by running controlled experiments. In these experiments putatively moral versus nonmoral stimuli are compared to each other, while

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Marc Bekoff and Jessica Pierce (2009) have argued that morality is a suite of behavioral capacities likely shared by all mammals living in complex social groups (e.g., wolves, coyotes, elephants, dolphins, rats, chimpanzees). They define morality as "a suite of interrelated other-regarding behaviors

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or community. Various defined actions come to be called moral or immoral. Individuals who choose moral action are popularly held to possess "moral fiber", whereas those who indulge in immoral behavior may be labeled as socially degenerate. The continued existence of a group may depend on widespread

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The brain areas that are consistently involved when humans reason about moral issues have been investigated by multiple quantitative large-scale meta-analyses of the brain activity changes reported in the moral neuroscience literature. The neural network underlying moral decisions overlaps with the

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as guilt-shame avoidance. Theories of moral development therefore tend to regard it as positive moral development: the higher stages are morally higher, though this, naturally, involves a circular argument. The higher stages are better because they are higher, but the better higher because they are

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Advocates of a theory known as moral relativism subscribe to the notion that moral virtues are right or wrong only within the context of a certain standpoint (e.g., cultural community). In other words, what is morally acceptable in one culture may be taboo in another. They further contend that no

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Practical reason is necessary for the moral agency but it is not a sufficient condition for moral agency. Real life issues that need solutions do need both rationality and emotion to be sufficiently moral. One uses rationality as a pathway to the ultimate decision, but the environment and emotions

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awareness of going through any steps. Conversely, moral reasoning does involve conscious mental activity to reach a moral judgment. Moral reasoning is controlled and less affective than moral intuition. When making moral judgments, humans perform moral reasoning to support their initial intuitive

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Moral cognition refers to cognitive processes implicated in moral judgment and decision making, and moral action. It consists of several domain-general cognitive processes, ranging from perception of a morally salient stimulus to reasoning when faced with a moral dilemma. While it is important to

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Anthropologists from Oxford's Institute of Cognitive & Evolutionary Anthropology (part of the School of Anthropology & Museum Ethnography) analysed ethnographic accounts of ethics from 60 societies, comprising over 600,000 words from over 600 sources and discovered what they believe to be

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is unclear. A 2001 review of studies on this topic found "The existing evidence surrounding the effect of religion on crime is varied, contested, and inconclusive, and currently, no persuasive answer exists as to the empirical relationship between religion and crime." Phil Zuckerman's 2008 book,

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God apparently has "no problems with a slave-owning society", considers birth control a crime punishable by death, and "is keen on child abuse". Others interpret these passages differently, arguing for example that Jewish laws show the evolution of moral standards in society: that Jews actually

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In-group preference is also helpful at the individual level for the passing on of one's genes. For example, a mother who favors her own children more highly than the children of other people will give greater resources to her children than she will to strangers', thus heightening her children's

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in order to improve their evolutionary fitness. Human morality, although sophisticated and complex relative to the moralities of other animals, is essentially a natural phenomenon that evolved to restrict excessive individualism that could undermine a group's cohesion and thereby reducing the

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A new study analyses the common perception of a decline in morality in societies worldwide and throughout history. Adam M. Mastroianni and Daniel T. Gilbert present a series of studies indicating that the perception of moral decline is an illusion and easily produced, with implications for

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in nature is seen by evolutionary biologists as one way to begin to understand human morality. Its function is typically to ensure a reliable supply of essential resources, especially for animals living in a habitat where food quantity or quality fluctuates unpredictably. For example, some

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made a distinction between tribal and territorial morality. She characterizes the latter as predominantly negative and proscriptive: it defines a person's territory, including his or her property and dependents, which is not to be damaged or interfered with. Apart from these proscriptions,

848:, and consequentialism): the character of a person (Agent-component, A); their actions (Deed-component, D); and the consequences brought about in the situation (Consequences-component, C). This, implies that various inputs of the situation a person encounters affect moral cognition. 1336:

journal in which non-religious people had higher scores showing that they were more motivated by their own compassion to perform pro-social behaviors. Religious people were found to be less motivated by compassion to be charitable than by an inner sense of moral obligation.

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evolution was due to the increasing need to avoid disputes and injuries in moving to open savanna and developing stone weapons. Other theories are that increasing complexity was simply a correlate of increasing group size and brain size, and in particular the development of

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in this initial detection of moral content. The salience network responds to behaviorally salient events and may be critical to modulate downstream default and frontal control network interactions in the service of complex moral reasoning and decision-making processes.

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across cultures, even if we do not appeal to a supernatural or universalist understanding of principles – values including integrity, trustworthiness, benevolence, and fairness. These values can be resources for finding common ground between believers and nonbelievers.

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also suggests an inverse relationship between religion and crime, with some studies establishing this connection. A meta-analysis of 60 studies on religion and crime concluded, "religious behaviors and beliefs exert a moderate deterrent effect on individuals' criminal

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mention that there is not a single cognitive faculty dedicated exclusively to moral cognition, characterizing the contributions of domain-general processes to moral behavior is a critical scientific endeavor to understand how morality works and how it can be improved.

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Religions provide different ways of dealing with moral dilemmas. For example, Hinduism lacks any absolute prohibition on killing, recognizing that it "may be inevitable and indeed necessary" in certain circumstances. Monotheistic traditions view certain acts—such as

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thinks that the ability to recognize and vicariously experience what another individual is undergoing was a key step forward in the evolution of social behavior, and ultimately, morality. The inability to feel empathy is one of the defining characteristics of

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moral virtue can objectively be proven right or wrong Critics of moral relativism point to historical atrocities such as infanticide, slavery, or genocide as counter arguments, noting the difficulty in accepting these actions simply through cultural lenses.

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can be read as giving us a carte blanche for harsh attitudes to children, the mentally handicapped, animals, the environment, the divorced, unbelievers, people with various sexual habits, and elderly women", and notes morally-suspect themes in the Bible's

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can be seen as addressing the same question at the social level, though the political sphere raises additional problems and challenges. It is therefore unsurprising that evidence has been found of a relationship between attitudes in morality and politics.

995:, found that moral foundations have significant genetic bases. Another study, conducted by Smith and Hatemi, similarly found significant evidence in support of moral heritability by looking at and comparing the answers of moral dilemmas between twins. 665:

that cultivate and regulate complex interactions within social groups." This suite of behaviors includes empathy, reciprocity, altruism, cooperation, and a sense of fairness. In related work, it has been convincingly demonstrated that chimpanzees show

784:, see moral commitment as arising from the development of a self-identity that is defined by moral purposes: this moral self-identity leads to a sense of responsibility to pursue such purposes. Of historical interest in psychology are the theories of 517:

Peterson and Seligman approach the anthropological view looking across cultures, geo-cultural areas and across millennia. They conclude that certain virtues have prevailed in all cultures they examined. The major virtues they identified include

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Zuckerman identifies that Scandinavians have "relatively high rates of petty crime and burglary", but "their overall rates of violent crime—such as murder, aggravated assault, and rape—are among the lowest on earth" (Zuckerman 2008, pp.

1124:, religion and morality "are to be defined differently and have no definitional connections with each other. Conceptually and in principle, morality and a religious value system are two distinct kinds of value systems or action guides." 1548:

between the degree of public religiosity in a society and certain measures of dysfunction, an analysis published later in the same journal argues that a number of methodological problems undermine any findings or conclusions in the

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from a society that provides these codes of conduct in which it applies and is accepted by an individual. It does not connote objective claims of right or wrong, but only refers to that which is considered right or wrong.

384:, on the other hand, holds that moral statements either fail or do not even attempt to report objective moral facts. Instead, they hold that moral sentences are either categorically false claims of objective moral facts ( 1314:, "which are probably the least religious countries in the world, and possibly in the history of the world", enjoy "among the lowest violent crime rates in the world the lowest levels of corruption in the world". 3024: 1231:

and devotion; Hence it is justly regarded as unsafe to draw any inference in favor of a man's morals, from the fervor or strictness of his religious exercises, even though he himself believe them sincere."

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The maxim 'Treat others how you wish to be treated'. Various expressions of this fundamental moral rule are to be found in tenets of most religions and creeds through the ages, testifying to its universal

728:, morality is sometimes considered to change through personal development. Several psychologists have produced theories on the development of morals, usually going through stages of different morals. 1048:

conformity to codes of morality; an inability to adjust moral codes in response to new challenges is sometimes credited with the demise of a community (a positive example would be the function of

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from starvation. Since these animals live in close-knit groups over many years, an individual can count on other group members to return the favor on nights when it goes hungry (Wilkinson, 1984)

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showed the evolution of moral standards towards protecting the vulnerable, imposing a death penalty on those pursuing slavery and treating slaves as persons and not as property. Humanists like

6289: 1514: 1204:, "practically, right and wrong are decided according to the categories of social rank, kinship, and stages of life. For modern Westerners, who have been raised on ideals of universality and 844:

It has been recently found that moral judgment consists in concurrent evaluations of three different components that align with precepts from three dominant moral theories (virtue ethics,

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are forms of this in-group/out-group boundary. Jonathan Haidt has noted that experimental observation indicating an in-group criterion provides one moral foundation substantially used by

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Chard-Wierschem, D. (1998). In pursuit of the "true" relationship: A longitudinal study of the effects of religiosity on delinquency and substance abuse. Ann Arbor, MI: UMI Dissertation.

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controlling for other variables such as content or working memory load. Often, the differential neural response to specifically moral statements or scenes, are examined using functional

480:" (the individual and those they believe to be of the same group) or an "out-group" (people not entitled to be treated according to the same rules). Some biologists, anthropologists and 837:

tasks, suggesting a shared neural network for both tasks. The results of this meta-analysis, however, also demonstrated that the processing of moral input is affected by task demands.

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are universalist forms of ethical subjectivism which claim that morality is derived from the edicts of a god or the hypothetical decrees of a perfectly rational being, respectively.

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Eres, Robert; Louis, Winnifred R.; Molenberghs, Pascal (27 July 2017). "Common and distinct neural networks involved in fMRI studies investigating morality: an ALE meta-analysis".

7780: 256:... and sometimes it is used more narrowly to mean the moral principles of a particular tradition, group, or individual." Likewise, certain types of ethical theories, especially 4550: 4763:

Johnson, B. R.; Larson, D. B.; DeLi, S.; Jang, S. J. (2000). "Escaping from the crime of inner cities:Church attendance and religious salience among disadvantaged youth".

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for each other in a wide variety of contexts. They also possess the ability to engage in deception, and a level of social politics prototypical of our own tendencies for

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As an alternative to viewing morality as an individual trait, some sociologists as well as social- and discursive psychologists have taken upon themselves to study the

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On this view, moral codes are ultimately founded on emotional instincts and intuitions that were selected for in the past because they aided survival and reproduction (

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is the class of theories which hold that there are true moral statements that report objective moral facts. For example, while they might concede that forces of social

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An essential, shared component of moral judgment involves the capacity to detect morally salient content within a given social context. Recent research implicated the

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seven universal moral rules: help your family, help your group, return favours, be brave, defer to superiors, divide resources fairly, and respect others' property.

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exerted toward this kind of self-interest, such that eventually, all parents wind up favoring their own children (the in-group) over other children (the out-group).

5149:. New York: The MacMillan Company; Reprinted 1975 by permission of Macmillan Publishing Co. Inc., and also reprinted by Peter Smith Publisher Inc, January 1990. 3060: 1565:

22:18 that has "helped to burn alive tens or hundreds of thousands of women in Europe and America": "Thou shalt not suffer a witch to live," and notes that the

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movements, there has been some tendency to feel that a nation will not survive or prosper without acknowledging one common morality, regardless of its content.

1255:, and apologists for Islam defend or explain away its harsh penal code or its attitude to women and infidels". In regard to Christianity, he states that the " 6265: 1332: 1063:

Political morality is also relevant to the behavior internationally of national governments, and to the support they receive from their host population. The

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writes that "Although the morality of people and their ethics amounts to the same thing, there is a usage that restricts morality to systems such as that of

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threatened those who pursued forced slavery with the death penalty, held that slaves were persons instead of property, and protected them in several ways.

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Religion and morality are not synonymous. Morality does not depend upon religion although for some this is "an almost automatic assumption". According to

2976:"Bzdok, D. et al. Parsing the neural correlates of moral cognition: ALE meta-analysis on morality, theory of mind, and empathy. Brain Struct Funct, 2011" 4671:

Cochran, J. K.; Akers, R. L. (1989). "Beyond Hellfire:An explanation of the variable effects of religiosity on adolescent marijuana and alcohol use".

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Similarly, individuals with a lesion of the VMPC judge an action purely on its outcome and are unable to take into account the intent of that action.

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fail to feed on prey some nights while others manage to consume a surplus. Bats that did eat will then regurgitate part of their blood meal to save a

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Albrecht, S. I.; Chadwick, B. A.; Alcorn, D. S. (1977). "Religiosity and deviance:Application of an attitude-behavior contingent consistency model".

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Monin, Benoît; Pizarro, David A.; Beer, Jennifer S. (2007). "Deciding versus reacting: Conceptions of moral judgment and the reason-affect debate".

462:. Green relates the development of territorial morality to the rise of the concept of private property, and the ascendancy of contract over status. 6532: 6297: 4700:

Evans, T. D.; Cullen, F. T.; Burton, V. S. Jr.; Dunaway, R. G.; Payne, G. L.; Kethineni, S. R. (1996). "Religion, social bonds, and delinquency".

3765: 7291: 4898:"Cross-National Correlations of Quantifiable Societal Health with Popular Religiosity and Secularism in the Prosperous Democracies: A First Look" 4871:"Cross-National Correlations of Quantifiable Societal Health with Popular Religiosity and Secularism in the Prosperous Democracies: A First Look" 4844:"Cross-National Correlations of Quantifiable Societal Health with Popular Religiosity and Secularism in the Prosperous Democracies: A First Look" 4721:

Grasmick, H. G.; Bursik, R. J.; Cochran, J. K. (1991). "Render unto Caesar what is Caesar's": Religiosity and taxpayer's inclinations to cheat".

4336:"Cross-National Correlations of Quantifiable Societal Health with Popular Religiosity and Secularism in the Prosperous Democracies: A First Look" 908:, and psychopathy, Jean Decety argued that empathy and morality are neither systematically opposed to one another, nor inevitably complementary. 392:); or else do not attempt to describe the world at all but rather something else, like an expression of an emotion or the issuance of a command ( 4222: 1835: 5178: 5154: 5075: 5054: 5026: 4962: 4318: 4177: 4143: 4115: 4087: 4059: 4025: 3999: 3974: 3948: 3923: 3276: 2293: 1788: 1735: 1710: 39: 2121: 854:

distinguishes between two types of moral cognition: moral intuition and moral reasoning. Moral intuition involves the fast, automatic, and

4417: 2781:"Contextual and Perceptual Brain Processes Underlying Moral Cognition: A Quantitative Meta-Analysis of Moral Reasoning and Moral Emotions" 1876: 204:

is variously defined as an unawareness of, indifference toward, or disbelief in any particular set of moral standards and/or principles.

6313: 5267: 3498:"Disruption of the right temporoparietal junction with transcranial magnetic stimulation reduces the role of beliefs in moral judgments" 3023:

Boccia, M.; Dacquino, C.; Piccardi, L.; Cordellieri, P.; Guariglia, C.; Ferlazzo, F.; Ferracuti, S.; Giannini, A. M. (25 January 2016).

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Bzdok, Danilo; Schilbach, Leonhard; Vogeley, Kai; Schneider, Karla; Laird, Angela R; Langner, Robert; Eickhoff, Simon B (2012-01-24).

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Boehm, Christopher (1982). "The evolutionary development of morality as an effect of dominance behaviour and conflict interference".

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Several studies have been conducted on the empirics of morality in various countries, and the overall relationship between faith and

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Baier, C. J.; Wright, B. R. (2001). "If you love me, keep my commandments":A meta-analysis of the effect of religion on crime".

1689:. He posits that it "express the essence of a universal morality." The rationale for this distinction occupies much of his book 999:

moral behavior, morality itself is a multifaceted concept that encompasses cultural, societal, and personal influences as well.

6646: 991: 928:(VMPC), a region involved in valuation, while intuitive reactions to situations containing implicit moral issues activates the 4897: 4870: 4843: 4335: 617:. Biologists contend that all social animals, from ants to elephants, have modified their behaviors, by restraining immediate 606:, believe that morality is a product of evolutionary forces acting at an individual level and also at the group level through 412:

is a universalist form of non-cognitivism which claims that morality is derived from reasoning about implied imperatives, and

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Kerley, Kent R.; Matthews; Blanchard, Troy C. (2005). "Religiosity, Religious Participation, and Negative Prison Behaviors".

3608:"Testing heritability of moral foundations: Common pathway models support strong heritability for the five moral foundations" 925: 505:

chances of survival and her own gene's chances of being perpetuated. Due to this, within a population, there is substantial

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Some studies appear to show positive links in the relationship between religiosity and moral behavior Modern research in

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Within the wide range of moral traditions, religious value-systems co-exist with contemporary secular frameworks such as

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On this understanding, moralities are sets of self-perpetuating and biologically driven behaviors which encourage human

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Johnson, R. E.; Marcos, A. C.; Bahr, S. J. (1987). "The role of peers in the complex etiology of adolescent drug use".

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Some observers hold that individuals apply distinct sets of moral rules to people depending on their membership of an "

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Laura R. Saslow, Robb Willer, Matthew Feinberg, Paul K. Piff, Katharine Clark, Dacher Keltner and Sarina R. Saturn

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likewise holds that "the Bible contains both good and evil teachings", and it is "morally inconsistent". Christian

404:, while considered anti-realist in the robust sense used here, are considered realist in the sense synonymous with 274:: "Act only according to that maxim whereby you can, at the same time, will that it should become a universal law." 1501:

still). The study notes that fewer atheists and agnostics enter into marriage relative to faith-based individuals.

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showing that membership of religious groups was positively correlated with membership of voluntary organisations

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Religious value-systems can be used to justify acts that are contrary to general contemporary morality, such as

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Young, Liane; Dungan, James (January 2012). "Where in the brain is morality? Everywhere and maybe nowhere".

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right or wrong, which may be independent of the values or mores held by any particular peoples or cultures.

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Christopher Boehm (1982) has hypothesized that the incremental development of moral complexity throughout

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which addresses questions of morality. The word "ethics" is "commonly used interchangeably with 'morality'

3025:"Neural foundation of human moral reasoning: an ALE meta-analysis about the role of personal perspective" 2217: 7955: 7945: 7840: 7366: 7321: 6824: 6337: 6329: 6257: 6213: 5575: 5570: 5465: 4158: 2002: 1265: 1197: 1099: 1093: 713: 674: 585: 417: 413: 298:, and generally avoiding the separation of 'moral' considerations from other practical considerations." 213: 4813:

Powell, K. (1997). "Correlates of violent and nonviolent behavior among vulnerable inner-city youths".

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Young, Liane; Bechara, Antoine; Tranel, Daniel; Damasio, Hanna; Hauser, Marc; Damasio, Antonio (2010).

1071:, analyzes the trajectory of moral progress in society via the framework of an expanding moral circle. 4504: 7960: 7760: 7559: 7346: 7281: 7221: 6454: 6118: 5594: 5584: 5565: 5543: 5505: 5443: 5355: 5318: 5140: 4167: 4163: 4049: 4045: 3511: 2898: 2792: 2535: 2222: 1682: 1655: 1498: 1208:, this relativity of values and obligations is the aspect of Hinduism most difficult to understand". 1053: 896:, and this would appear to lend support to Decety's view. Recently, drawing on empirical research in 599: 389: 257: 175: 4524: 4226: 2100: 2081:"When Morality Opposes Justice: Conservatives Have Moral Intuitions that Liberals may not Recognize" 7800: 7361: 7306: 7226: 7168: 7051: 6946: 6676: 6424: 6385: 6361: 6228: 6148: 6128: 6103: 6073: 5485: 5365: 5065: 5008: 3874: 1937: 1362: 1064: 905: 897: 874: 855: 589: 5236: 7920: 7579: 7544: 7454: 6981: 6814: 6765: 6595: 6419: 6414: 6249: 6188: 6058: 5646: 5553: 5538: 5490: 5438: 5296: 4780: 4688: 4656: 4627: 4589: 4384: 4291: 3818: 3792: 3746: 3690: 3635: 3496:

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Dozens of studies have been conducted on this topic since the twentieth century. A 2005 study by

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Moral intuitions may have genetic bases. A 2022 study conducted by scholars Michael Zakharin and

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stated that "the greatest crimes have been found, in many instances, to be compatible with a

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points out a further disparity between the values of religious traditions, stating that in

83:

Allegory with a portrait of a Venetian senator (Allegory of the morality of earthly things)

7915: 7910: 7674: 7619: 7604: 7584: 7564: 7519: 7494: 7404: 7356: 7341: 7241: 7201: 7092: 7087: 6914: 6802: 6716: 6691: 6499: 6233: 5972: 5927: 5887: 5835: 5780: 5770: 5694: 5669: 5651: 5604: 5495: 5428: 5423: 5311: 5262: 5242: 5040: 4950: 4554: 4254: 4131: 4103: 4075: 3830: 2490: 2275: 2059: 2046: 1872: 1765: 1422: 1387: 1367: 1318: 1248: 1007:

If morality is the answer to the question 'how ought we to live' at the individual level,

834: 781: 753: 744:; to these theorists morality forms in a series of constructive stages or domains. In the 607: 393: 311: 291: 279: 129: 109: 3725:"Intuitive ethics: how innately prepared intuitions generate culturally variable virtues" 1617: 3764:

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The explicit making of moral right and wrong judgments coincides with activation in the

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aspects of morality by examining how persons conduct themselves in social interaction.

773: 765: 761: 749: 745: 686: 658: 637:, where close proximity during early years reduces mutual sexual attraction, underpins 455: 117: 97: 54: 4197: 3654: 2403: 1306:, based on studies conducted during 14 months in Scandinavia in 2005–2006, notes that 954: 8030: 7975: 7684: 7669: 7659: 7644: 7594: 7549: 7509: 7444: 7439: 7409: 7276: 7216: 7158: 6882: 6696: 6541: 6153: 6093: 6043: 5882: 5820: 5805: 5704: 5619: 5548: 5500: 5408: 5390: 5291: 4826: 4784: 4692: 4593: 4533: 4489: 4295: 3694: 3639: 3464: 3256: 3241: 3166: 2839: 2762: 2635: 2243: 1987: 1566: 1486: 1412: 1392: 1261: 1251:

states that "apologists for Hinduism defend or explain away its involvement with the

1225: 1107: 878: 789: 785: 777: 737: 630: 565: 447: 354: 283: 267: 190:, which states: "One should treat others as one would like others to treat oneself." 47: 5278: 3192: 3114: 2871: 2678: 2351: 1497:

have lower divorce rates than faith groups on average (though some faith groups had

103: 7654: 7649: 7624: 7554: 7489: 7449: 7419: 7414: 7326: 7316: 7206: 6941: 6936: 6924: 6845: 6831: 6755: 6620: 6610: 6579: 6434: 6377: 6208: 6203: 6198: 6173: 6143: 5877: 5750: 5684: 5679: 5614: 5470: 5455: 4909: 4882: 4855: 4347: 4311:

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Lena Jayyusi "Values and moral judgment: Communicative praxis as moral order." In

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Philosophical theories on the nature and origins of morality (that is, theories of

240: 228: 167: 78: 4936: 4713: 3328: 3257:"The Neuroevolution of Empathy and Caring for Others: Why It Matters for Morality" 3098: 2709: 2443: 361:

significantly shape individuals' "moral" decisions, they deny that those cultural

5168: 5012: 4385:"Highly Religious People Are Less Motivated by Compassion Than Are Non-Believers" 4361: 3900: 3574: 2911: 2805: 2662: 2627: 2190: 2049:

Proceedings of the 31st annual conference of the cognitive science society, 2009.

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define morally right behavior. This may be the philosophical view propounded by

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area, a region that plays a key role in understanding intentions and beliefs.

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reform in reviving monasticism; a negative example would be the role of the

1032:-cities, where the cultural mix is greater, thus requiring more liberalism. 858:

processes that result in an evaluative feeling of good-bad or like-dislike,

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Religion, Public Reason, and Humanism: Paul Kurtz on Fallibilism and Ethics

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because it decreases the likelihood of genetically risky behaviour such as

4755: 3362: 1745: 7905: 7381: 7107: 7077: 7036: 7031: 6772: 6615: 6439: 6404: 6038: 6023: 5947: 5942: 5907: 5810: 5745: 5719: 4979: 4441:"Survey Inspires Debate Over Why Faith Isn't a Bigger Factor in Marriage" 2176: 1490: 1397: 1240: 1236: 1213: 1201: 1189: 1141: 1008: 581: 538: 477: 163: 137: 71: 67: 5170:

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Jörg Bergmann "Veiled morality: Notes on discretion in psychiatry." In

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is the active opposition to morality (i.e. opposition to that which is

174:, which studies more concrete systems of moral decision-making such as 141: 3175: 1927:(Spring 2016 ed.). Metaphysics Research Lab, Stanford University. 1148:, and others. There are many types of religious value-systems. Modern 792:, who believe that moral development is the product of aspects of the 7925: 7016: 6986: 6838: 6750: 6681: 6048: 5989: 5922: 5847: 5724: 5334: 4360:

Gary F. Jensen (2006) Department of Sociology, Vanderbilt University

2258:"Seven moral rules found all around the world | University of Oxford" 2060:

Robustness of ethnocentrism to changes in inter-personal interactions

1347: 1311: 1040: 768:

emphasize social and emotional development based on biology, such as

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Moral Foundations Theory: The pragmatic validity of moral pluralism

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is selected for because it improves the survival of offspring; the

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Journal of Child Psychology and Psychiatry, and Allied Disciplines

1298: 1256: 1228: 1153: 712: 388:); claims about subjective attitudes rather than objective facts ( 338:

is the branch of philosophy which studies morality in this sense.

323:

is the branch of philosophy which studies morality in this sense.

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The development of modern morality is a process closely tied to

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the out-group. Gary R. Johnson and V.S. Falger have argued that

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and colleagues, has been used to study the differences between

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Sevinc, Gunes; Gurvit, Hakan; Spreng, R. Nathan (July 2017).

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Gerson Moreno-Riaño; Mark Caleb Smith; Thomas Mach (2006).

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in the subjugation of China to European interests). Within

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Harenski, CL; Antonenko, O; Shane, MS; Kiehl, KA. (2010).

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approach to practical reasoning, based on the notion of a

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A manual of moral theology for English-speaking countries

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Seeley, W. W.; Menon, V.; Schatzberg, A. F.; Keller, J.;

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Journal of Applied Linguistics and Professional Practice

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Letters from Exile: Observations on a Culture in Decline

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argued that the Golden Rule is much more than simply an

709:

Jean Piaget § Education and development of morality

526:. Each of these include several divisions. For instance 373:, but not all moral realists accept that position (e.g. 3130:"If It Feels Good to Be Good, It Might Be Only Natural" 1180:

within each respective faith. Other religions spanning

966: 4503:

Saroglou, Vassilis; Pichon; Dernelle, Rebecca (2005).

2040:

Why is ethnocentrism more common than humanitarianism?

1196:, to determine if an action is termed right or wrong. 330:

sense, "morality" refers to whatever (if anything) is

8004: 7781:

The Work of Art in the Age of Mechanical Reproduction

4223:"Does the Old Testament Endorse Slavery? An Overview" 4217: 4215: 260:, sometimes distinguish between ethics and morality. 148:. Morality may also be specifically synonymous with " 4957:. Oxford: Oxford University Press. pp. 10, 12. 3943:. Philadelphia: The Westminster Press. p. 401. 3939:

Childress, James F.; Macquarrie, John, eds. (1986).

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Sevinc, Gunes; Spreng, R. Nathan (4 February 2014).

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Sinnott-Armstrong, Walter; Wheatley, Thalia (2012).

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and is often codified to regulate behavior within a

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The Bhagavad Gita: Krishna's Counsel in Time of War

3294:"The complex relation between morality and empathy" 2840:"Free will and moral responsibility in video games" 2460:

Talk at work: Interaction in institutional settings

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In 1330:sentiments were published in the 937:transcranial magnetic stimulation 429:Morality with practical reasoning 8014: 7851:The Closing of the American Mind 7771:Civilization and Its Discontents 7751:A Vindication of Natural Society 6495: 6494: 4827:10.1097/00003727-199707000-00006 4534:10.1111/j.1468-5906.2005.00289.x 4490:10.1111/j.1468-5906.2005.00296.x 4309:Zuckerman, Phil (October 2008). 3916:The Elements of Moral Philosophy 3465:10.1016/j.neuroimage.2009.10.062 3167:10.1111/j.1469-7610.2004.00389.x 2308:Bekoff, Marc and Jessica Pierce 1728:Bioethics: A Nursing Perspective 953: 4929:Journal of Religion and Society 4908:. Baltimore, MD. Archived from 4902:Journal of Religion and Society 4875:Journal of Religion and Society 4848:Journal of Religion and Society 4366:Journal of Religion and Society 4340:Journal of Religion and Society 3990:Miller, Barbara Stoler (2004). 3612:European Journal of Personality 2522:"The illusion of moral decline" 2146:Character Strengths and Virtues 2058:Kaznatcheev, A. (2010, March). 1323:Journal of Religion and Society 992:European Journal of Personality 120:into those that are proper, or 6282:The Theory of Moral Sentiments 5652:Value monism – Value pluralism 4014:Werner Menski, "Hinduism". In 3707:See Weber, Eric Thomas. 2011. 3416:10.1523/JNEUROSCI.5587-06.2007 1726:Johnstone, Megan-Jane (2008). 1556: 1538: 1525: 1508: 1480: 926:ventromedial prefrontal cortex 1: 7741:Oration on the Dignity of Man 5274:Boston College's Morality Lab 4714:10.1080/01639625.1996.9968014 4574:Criminal Justice and Behavior 4416:. Barna Group. Archived from 4412:Barna Group (31 March 2008). 3963:Peggy Morgan, "Buddhism". In 3099:10.1080/17470919.2017.1357657 2710:10.1080/1068316X.2017.1414817 2444:10.1080/08351813.1998.9683594 2404:10.1016/s0140-1750(82)92069-3 2005:, in Zalta, Edward N. (ed.), 2001:Richardson, Henry S. (2018), 1646:, ed. (1979). "golden rule". 1284:believe that we can identify 720:'s model of moral development 520:wisdom / knowledge; courage; 7811:The Society of the Spectacle 6346:On the Genealogy of Morality 6306:Critique of Practical Reason 5125:Slater S.J., Thomas (1925). 3895:Chomsky, Noam (2002-07-02). 3575:10.1016/j.neuron.2010.03.003 3301:Trends in Cognitive Sciences 2980:Brain Structure and Function 2912:10.1371/journal.pone.0204631 2838:Bartel, Christopher (2015). 2806:10.1371/journal.pone.0087427 2743:Review of General Psychology 2663:10.1080/17470919.2011.569146 2628:10.1080/09515089.2012.736075 2474:Button, Graham, ed. (1991). 2369:. Harvard University Press. 2285:The Science of Good and Evil 1618:"The Definition of Morality" 1616:Stanford University (2011). 4815:Family and Community Health 4685:10.1177/0022427889026003002 4288:10.1177/0022427801038001001 3269:10.1007/978-3-319-02904-7_8 2698:Psychology, Crime & Law 935:Stimulation of the VMPC by 308:personal or cultural values 8063: 6274:A Treatise of Human Nature 5263:The Definition of Morality 5188:Yandell, Keith E. (1973). 5088:. London: Blandford Press. 5019:Princeton University Press 5009:Churchland, Patricia Smith 4723:The Sociological Quarterly 4439:Wicker, Christine (2000). 4261:5, Issue 2 (2008): 131–47. 3897:"Terror and Just Response" 3671:10.1007/s12110-020-09380-7 3313:10.1016/j.tics.2014.04.008 3029:Brain Imaging and Behavior 2549:10.1038/s41586-023-06137-x 2189:Trompenaars, Fons (2003). 2159:"Global Views on Morality" 1972:10.1108/ijoes-11-2018-0171 1841:Cambridge University Press 1648:A Dictionary of Philosophy 1485:Studies on divorce in the 1097: 1087: 872: 702: 696: 579: 482:evolutionary psychologists 469: 226: 211: 182:. An example of normative 146:understood to be universal 42:The Armando Iannucci Shows 29: 7989: 7881:Intellectuals and Society 7831:The Culture of Narcissism 6548: 6490: 4896:Paul, Gregory S. (2005). 4869:Paul, Gregory S. (2005). 4842:Paul, Gregory S. (2005). 4777:10.1080/07418820000096371 4461:: CS1 maint: unfit URL ( 4334:Paul, Gregory S. (2005). 4246:See Weber, Eric Thomas. " 3624:10.1177/08902070221103957 3041:10.1007/s11682-016-9505-x 2992:10.1007/s00429-012-0380-y 2856:10.1007/s10676-015-9383-8 2755:10.1037/1089-2680.11.2.99 2110:10.1007/s11211-007-0034-z 1944:(GB), 2004, 12(2): 179–83 1695:Stace, Walter T. (1937). 887:Cognitive neuroscientist 302:Descriptive and normative 7871:The Malaise of Modernity 7821:The History of Sexuality 6920:Catholic social teaching 5625:Universal prescriptivism 5128:"Book I: Morality" 5070:. New York: Free Press. 4586:10.1177/0093854806293485 3742:10.1162/0011526042365555 2616:Philosophical Psychology 1849:10.1017/CBO9781139057509 1779:Superson, Anita (2009). 1403:Index of ethics articles 1014:Moral foundations theory 930:temporoparietal junction 902:developmental psychology 748:approach established by 410:universal prescriptivism 342:Realism and anti-realism 62:Not to be confused with 7951:Philosophy of education 5414:Artificial intelligence 4259:Contemporary Pragmatism 3525:10.1073/pnas.0914826107 3404:Journal of Neuroscience 3225:10.1023/A:1020611606754 2958:10.1126/science.1137651 2600:10.5840/monist201295319 2507:10.1558/japl.v9i2.25734 2365:de Waal, Frans (1997). 2280:"Transcendent Morality" 2088:Social Justice Research 1887:Oxford University Press 989:, and published by the 600:evolutionary biologists 596:sociocultural evolution 562:Did the Pedestrian Die? 375:ethical non-naturalists 6890: 6844: 6830: 5252:, 2012, 21(4), 457–65. 3899:. ZNet. Archived from 1383:Emotional intelligence 1176:and as interpreted by 1081: 721: 622:individuals' fitness. 472:In-group and out-group 466:In-group and out-group 452:categorical imperative 438:Tribal and territorial 275: 272:categorical imperative 102: 90: 7956:Philosophy of history 7946:Philosophy of culture 7841:A Conflict of Visions 6338:The Methods of Ethics 5576:Divine command theory 5571:Ideal observer theory 5146:The Concept of Morals 5141:Stace, Walter Terence 4164:Hitchens, Christopher 4046:Hitchens, Christopher 2025:Green, Celia (2004). 1698:The Concept of Morals 1691:The Concept of Morals 1624:. Stanford University 1198:Barbara Stoler Miller 1100:Divine command theory 1094:Morality and religion 1077: 716: 675:reputation management 639:taboos against incest 586:Evolution of morality 497:, but far less so by 418:ideal observer theory 414:divine command theory 266: 214:Evolution of morality 81: 7961:Political philosophy 7761:Democracy in America 6455:Political philosophy 5288:"The Moral Instinct" 5279:Morality and Judaism 5202:"Religious Morality" 5173:. Oxford: Capstone. 5049:, Black Swan, 2007 ( 3713:(London: Continuum). 3066:on 23 September 2019 2223:Current Anthropology 1938:Chapouthier, Georges 1683:Walter Terence Stace 1654:in association with 758:Social psychologists 390:ethical subjectivism 258:deontological ethics 176:deontological ethics 7801:One-Dimensional Man 6586:Lesser of two evils 6425:Evolutionary ethics 6386:Reasons and Persons 6362:A Theory of Justice 5516:Uncertain sentience 5035:The Montreal Review 4756:10.1093/sf/55.4.952 4420:on 19 December 2014 4200:. Apologetics Press 3875:Sentience Institute 3516:2010PNAS..107.6753Y 3363:10.1093/scan/nsx035 3134:The Washington Post 3128:Vedantam, Shankar. 3087:Social Neuroscience 2903:2018PLoSO..1304631D 2797:2014PLoSO...987427S 2651:Social Neuroscience 2540:2023Natur.618..782M 2264:. 11 February 2019. 1656:The MacMillan Press 1363:Appeal to tradition 1304:Society without God 1152:religions, such as 1065:Sentience Institute 906:social neuroscience 898:evolutionary theory 875:Science of morality 776:theorists, such as 590:Evolutionary ethics 544:social intelligence 371:ethical naturalists 8042:Concepts in ethics 7921:Cultural pessimism 7916:Cultural criticism 6815:National character 6420:Ethics in religion 6415:Descriptive ethics 6250:Nicomachean Ethics 5297:The New York Times 5222:"God and the Good" 4980:"Moral Relativism" 4978:Westacott, Emrys. 4553:2007-10-08 at the 4253:2013-10-14 at the 4159:Elizabeth Anderson 2952:(5827): 998–1002. 2336:10.1007/BF02382862 2045:2012-03-27 at the 1433:Moral intelligence 1293:Empirical analyses 1266:Elizabeth Anderson 1090:Ethics in religion 965:. You can help by 722: 648:The phenomenon of 635:Westermarck effect 513:Comparing cultures 507:selection pressure 406:moral universalism 321:Descriptive ethics 276: 184:ethical philosophy 132:from a particular 91: 53:, and 8002: 8001: 7718: 7717: 6863:Spontaneous order 6853:Social alienation 6702:Cultural heritage 6663:Social philosophy 6629: 6628: 6508: 6507: 6475:Social philosophy 6460:Population ethics 6450:Philosophy of law 6430:History of ethics 5913:Political freedom 5590:Euthyphro dilemma 5381:Suffering-focused 5300:, 13 January 2008 5227:Religious Studies 5180:978-1-84112-436-0 5165:Trompenaars, Fons 5156:978-0-8446-2990-2 5077:978-1-4391-7121-9 5055:978-0-552-77429-1 5028:978-0-691-13703-2 5017:. Princeton, NJ: 4964:978-0-19-280442-6 4765:Justice Quarterly 4570:As is stated in: 4320:978-0-8147-9714-3 4179:978-0-306-81608-6 4145:978-0-19-280442-6 4117:978-0-19-280442-6 4089:978-0-19-280442-6 4061:978-0-306-81608-6 4027:978-0-7486-2330-3 4001:978-0-553-21365-2 3976:978-0-7486-2330-3 3950:978-0-664-20940-7 3925:978-0-078-03824-2 3278:978-3-319-02903-0 2534:(7966): 782–789. 2295:978-0-8050-7520-5 2066:. Butiz wintrades 2003:"Moral Reasoning" 1790:978-0-19-537662-3 1781:The Moral Skeptic 1737:978-0-7295-3873-2 1712:978-0-8446-2990-2 1453:Outline of ethics 1438:Moral outsourcing 1321:published in the 1178:religious leaders 1069:Jacy Reese Anthis 983: 982: 742:moral development 730:Lawrence Kohlberg 629:). Examples: the 627:inclusive fitness 460:graded absolutism 218:History of ethics 200:or right), while 16:(Redirected from 8054: 8019: 8018: 8017: 8010: 7966:Social criticism 7886: 7876: 7866: 7856: 7846: 7836: 7826: 7816: 7806: 7796: 7786: 7776: 7766: 7756: 7746: 7736: 6972: 6954:Frankfurt School 6932:Communitarianism 6895: 6849: 6835: 6656: 6649: 6642: 6633: 6535: 6528: 6521: 6512: 6498: 6497: 6445:Moral psychology 6390: 6382: 6374: 6370:Practical Ethics 6366: 6358: 6354:Principia Ethica 6350: 6342: 6334: 6326: 6318: 6310: 6302: 6294: 6286: 6278: 6270: 6262: 6258:Ethics (Spinoza) 6254: 5893:Moral imperative 5351:Consequentialism 5328: 5321: 5314: 5305: 5197: 5195: 5184: 5160: 5136: 5130: 5121: 5110:(Jan–Feb 2013). 5086:The New Morality 5081: 5046:The God Delusion 5032: 4995: 4994: 4992: 4990: 4975: 4969: 4968: 4951:Blackburn, Simon 4947: 4941: 4940: 4920: 4914: 4913: 4893: 4887: 4886: 4866: 4860: 4859: 4839: 4833: 4830: 4809: 4788: 4759: 4738: 4717: 4702:Deviant Behavior 4696: 4664: 4635: 4604: 4598: 4597: 4568: 4562: 4544: 4538: 4537: 4527: 4509: 4500: 4494: 4493: 4473: 4467: 4466: 4460: 4452: 4450: 4448: 4436: 4430: 4429: 4427: 4425: 4409: 4403: 4397: 4391: 4382: 4376: 4358: 4352: 4351: 4331: 4325: 4324: 4306: 4300: 4299: 4271: 4262: 4244: 4238: 4237: 4235: 4234: 4219: 4210: 4209: 4207: 4205: 4193: 4184: 4183: 4156: 4150: 4149: 4132:Blackburn, Simon 4128: 4122: 4121: 4104:Blackburn, Simon 4100: 4094: 4093: 4076:Blackburn, Simon 4072: 4066: 4065: 4038: 4032: 4031: 4012: 4006: 4005: 3987: 3981: 3980: 3961: 3955: 3954: 3936: 3930: 3929: 3911: 3905: 3904: 3892: 3886: 3885: 3883: 3882: 3867: 3861: 3860: 3858: 3857: 3841: 3835: 3834: 3828: 3824: 3822: 3814: 3812: 3811: 3805: 3799:. 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Bates 978: 975: 957: 950: 918:salience network 726:moral psychology 699:Moral psychology 558:Fons Trompenaars 336:Normative ethics 312:codes of conduct 255: 180:consequentialism 172:normative ethics 156:Moral philosophy 116:, decisions and 85:, attributed to 75: 60: 21: 8062: 8061: 8057: 8056: 8055: 8053: 8052: 8051: 8047:Social concepts 8027: 8026: 8025: 8015: 8013: 8005: 8003: 7998: 7985: 7911:Critical theory 7889: 7884: 7874: 7864: 7854: 7844: 7834: 7824: 7814: 7804: 7794: 7784: 7774: 7764: 7754: 7744: 7734: 7714: 7392: 7386: 7184: 7178: 7127: 7056: 6963: 6915:Budapest School 6903: 6692:Cosmopolitanism 6665: 6660: 6630: 6625: 6562: 6544: 6539: 6509: 6504: 6486: 6393: 6388: 6380: 6372: 6364: 6356: 6348: 6340: 6332: 6324: 6316: 6308: 6300: 6292: 6284: 6276: 6268: 6260: 6252: 6238: 6011: 6004: 5928:Self-discipline 5888:Moral hierarchy 5836:Problem of evil 5781:Double standard 5771:Culture of life 5729: 5658: 5605:Non-cognitivism 5520: 5395: 5337: 5332: 5259: 5243:Roberto Andorno 5187: 5181: 5163: 5157: 5139: 5124: 5106: 5078: 5060: 5041:Richard Dawkins 5029: 5007: 5004: 5002:Further reading 4999: 4998: 4988: 4986: 4977: 4976: 4972: 4965: 4949: 4948: 4944: 4922: 4921: 4917: 4895: 4894: 4890: 4868: 4867: 4863: 4841: 4840: 4836: 4812: 4791: 4762: 4741: 4720: 4699: 4670: 4653:10.2307/1384608 4638: 4624:10.2307/1385697 4609: 4605: 4601: 4571: 4569: 4565: 4555:Wayback Machine 4545: 4541: 4525:10.1.1.503.7559 4507: 4502: 4501: 4497: 4475: 4474: 4470: 4453: 4446: 4444: 4438: 4437: 4433: 4423: 4421: 4411: 4410: 4406: 4398: 4394: 4383: 4379: 4359: 4355: 4333: 4332: 4328: 4321: 4308: 4307: 4303: 4273: 4272: 4265: 4255:Wayback Machine 4245: 4241: 4232: 4230: 4221: 4220: 4213: 4203: 4201: 4196:Colley, Caleb. 4195: 4194: 4187: 4180: 4162: 4157: 4153: 4146: 4130: 4129: 4125: 4118: 4102: 4101: 4097: 4090: 4074: 4073: 4069: 4062: 4044: 4039: 4035: 4028: 4015: 4013: 4009: 4002: 3989: 3988: 3984: 3977: 3964: 3962: 3958: 3951: 3938: 3937: 3933: 3926: 3913: 3912: 3908: 3894: 3893: 3889: 3880: 3878: 3869: 3868: 3864: 3855: 3853: 3843: 3842: 3838: 3825: 3815: 3809: 3807: 3803: 3789: 3770: 3763: 3762: 3758: 3722: 3721: 3717: 3706: 3702: 3652: 3651: 3647: 3605: 3604: 3600: 3556: 3555: 3551: 3510:(15): 6753–58. 3495: 3494: 3490: 3446: 3445: 3441: 3393: 3392: 3388: 3344: 3343: 3336: 3296: 3291: 3290: 3286: 3279: 3254: 3253: 3249: 3205: 3204: 3200: 3152: 3151: 3147: 3138: 3136: 3127: 3126: 3122: 3084: 3083: 3079: 3069: 3067: 3063: 3022: 3021: 3017: 2973: 2972: 2965: 2943: 2942: 2938: 2884: 2883: 2879: 2837: 2836: 2832: 2778: 2777: 2770: 2740: 2739: 2735: 2691: 2690: 2686: 2648: 2647: 2643: 2613: 2612: 2608: 2580: 2579: 2575: 2519: 2518: 2514: 2488: 2487: 2483: 2473: 2471: 2467: 2457: 2455: 2451: 2438:(3/4): 279–74. 2429: 2428: 2424: 2415: 2411: 2389: 2388: 2384: 2377: 2364: 2363: 2359: 2321: 2320: 2316: 2307: 2303: 2296: 2274: 2273: 2269: 2256: 2255: 2251: 2215: 2214: 2210: 2203: 2188: 2187: 2183: 2174: 2170: 2163:PewResearch.org 2157: 2156: 2152: 2143: 2139: 2130: 2128: 2124: 2101:10.1.1.385.3650 2083: 2078: 2077: 2070: 2057: 2053: 2047:Wayback Machine 2037: 2033: 2024: 2020: 2012: 2010: 2000: 1999: 1995: 1953: 1952: 1948: 1942:European Review 1936: 1932: 1920: 1919: 1912: 1905: 1889:. p. 241. 1871: 1870: 1866: 1859: 1843:. p. 328. 1828: 1827: 1823: 1813: 1811: 1803: 1802: 1798: 1791: 1778: 1777: 1773: 1760: 1750: 1738: 1725: 1724: 1720: 1713: 1694: 1681: 1677: 1666: 1658:. p. 134. 1642: 1641: 1637: 1627: 1625: 1615: 1614: 1610: 1603: 1588: 1587: 1583: 1578: 1573: 1555: 1537: 1524: 1507: 1479: 1472: 1467: 1423:Moral character 1388:Ethical dilemma 1368:Buddhist ethics 1343: 1319:Gregory S. Paul 1295: 1249:Simon Blackburn 1247:. For example, 1130: 1118: 1096: 1088:Main articles: 1086: 1054:Dowager Empress 1005: 979: 973: 970: 963:needs expansion 948: 914: 881: 869: 835:moral reasoning 814: 812:Moral cognition 782:Mordechai Nisan 754:interdependence 711: 701: 695: 608:group selection 604:sociobiologists 602:, particularly 592: 578: 515: 474: 468: 440: 431: 426: 408:. For example, 394:non-cognitivism 344: 304: 280:Simon Blackburn 270:introduced the 253: 243: 225: 220: 210: 130:code of conduct 108: 'manner, 76: 61: 30: 28: 23: 22: 18:Moral principle 15: 12: 11: 5: 8060: 8058: 8050: 8049: 8044: 8039: 8029: 8028: 8024: 8023: 8000: 7999: 7997: 7996: 7990: 7987: 7986: 7984: 7983: 7978: 7973: 7971:Social science 7968: 7963: 7958: 7953: 7948: 7943: 7938: 7933: 7928: 7923: 7918: 7913: 7908: 7903: 7897: 7895: 7891: 7890: 7888: 7887: 7877: 7867: 7861:Gender Trouble 7857: 7847: 7837: 7827: 7817: 7807: 7797: 7791:The Second Sex 7787: 7777: 7767: 7757: 7747: 7737: 7726: 7724: 7720: 7719: 7716: 7715: 7713: 7712: 7707: 7702: 7697: 7692: 7687: 7682: 7677: 7672: 7667: 7662: 7657: 7652: 7647: 7642: 7637: 7632: 7627: 7622: 7617: 7612: 7607: 7602: 7597: 7592: 7587: 7582: 7577: 7572: 7567: 7562: 7557: 7552: 7547: 7542: 7537: 7532: 7527: 7522: 7517: 7512: 7507: 7502: 7497: 7492: 7487: 7482: 7477: 7472: 7467: 7462: 7457: 7452: 7447: 7442: 7437: 7432: 7427: 7422: 7417: 7412: 7407: 7402: 7396: 7394: 7388: 7387: 7385: 7384: 7379: 7374: 7369: 7364: 7359: 7354: 7349: 7344: 7339: 7334: 7329: 7324: 7319: 7314: 7309: 7304: 7299: 7294: 7289: 7284: 7279: 7274: 7269: 7264: 7259: 7254: 7249: 7244: 7239: 7234: 7229: 7224: 7219: 7214: 7209: 7204: 7199: 7194: 7188: 7186: 7180: 7179: 7177: 7176: 7171: 7166: 7161: 7156: 7151: 7146: 7141: 7135: 7133: 7129: 7128: 7126: 7125: 7120: 7115: 7110: 7105: 7100: 7095: 7090: 7085: 7080: 7075: 7070: 7064: 7062: 7058: 7057: 7055: 7054: 7049: 7044: 7039: 7034: 7029: 7024: 7019: 7014: 7009: 7004: 6999: 6994: 6989: 6984: 6978: 6976: 6969: 6965: 6964: 6962: 6961: 6956: 6951: 6950: 6949: 6939: 6934: 6929: 6928: 6927: 6917: 6911: 6909: 6905: 6904: 6902: 6901: 6896: 6887: 6886: 6885: 6875: 6870: 6865: 6860: 6855: 6850: 6841: 6836: 6827: 6822: 6817: 6812: 6807: 6806: 6805: 6795: 6790: 6785: 6783:Invisible hand 6780: 6775: 6770: 6769: 6768: 6758: 6753: 6748: 6743: 6738: 6737: 6736: 6726: 6725: 6724: 6719: 6714: 6704: 6699: 6694: 6689: 6684: 6679: 6673: 6671: 6667: 6666: 6661: 6659: 6658: 6651: 6644: 6636: 6627: 6626: 6624: 6623: 6618: 6613: 6608: 6603: 6598: 6593: 6591:Necessary evil 6588: 6583: 6576: 6570: 6568: 6564: 6563: 6561: 6560: 6555: 6549: 6546: 6545: 6540: 6538: 6537: 6530: 6523: 6515: 6506: 6505: 6503: 6502: 6491: 6488: 6487: 6485: 6484: 6477: 6472: 6470:Secular ethics 6467: 6465:Rehabilitation 6462: 6457: 6452: 6447: 6442: 6437: 6432: 6427: 6422: 6417: 6412: 6407: 6401: 6399: 6395: 6394: 6392: 6391: 6383: 6375: 6367: 6359: 6351: 6343: 6335: 6330:Utilitarianism 6327: 6319: 6311: 6303: 6295: 6287: 6279: 6271: 6263: 6255: 6246: 6244: 6240: 6239: 6237: 6236: 6231: 6226: 6221: 6216: 6211: 6206: 6201: 6196: 6191: 6186: 6181: 6176: 6171: 6166: 6161: 6156: 6151: 6146: 6141: 6136: 6131: 6126: 6121: 6116: 6111: 6106: 6101: 6096: 6091: 6086: 6081: 6076: 6071: 6066: 6061: 6056: 6051: 6046: 6041: 6036: 6031: 6026: 6021: 6015: 6013: 6006: 6005: 6003: 6002: 5997: 5992: 5987: 5982: 5981: 5980: 5975: 5970: 5960: 5955: 5950: 5945: 5940: 5935: 5930: 5925: 5920: 5915: 5910: 5905: 5900: 5895: 5890: 5885: 5880: 5875: 5870: 5865: 5860: 5855: 5850: 5845: 5840: 5839: 5838: 5833: 5828: 5818: 5813: 5808: 5803: 5798: 5793: 5788: 5783: 5778: 5773: 5768: 5763: 5758: 5753: 5748: 5743: 5737: 5735: 5731: 5730: 5728: 5727: 5722: 5717: 5712: 5707: 5702: 5697: 5692: 5690:Existentialist 5687: 5682: 5677: 5672: 5666: 5664: 5660: 5659: 5657: 5656: 5655: 5654: 5644: 5639: 5634: 5629: 5628: 5627: 5622: 5617: 5612: 5602: 5597: 5592: 5587: 5585:Constructivism 5582: 5581: 5580: 5579: 5578: 5573: 5563: 5562: 5561: 5559:Non-naturalism 5556: 5541: 5536: 5530: 5528: 5522: 5521: 5519: 5518: 5513: 5508: 5503: 5498: 5493: 5488: 5483: 5478: 5473: 5468: 5463: 5458: 5453: 5452: 5451: 5441: 5436: 5431: 5426: 5421: 5416: 5411: 5405: 5403: 5397: 5396: 5394: 5393: 5388: 5386:Utilitarianism 5383: 5378: 5373: 5368: 5363: 5358: 5353: 5347: 5345: 5339: 5338: 5333: 5331: 5330: 5323: 5316: 5308: 5302: 5301: 5285: 5276: 5271: 5258: 5257:External links 5255: 5254: 5253: 5240: 5239:March 4, 2012. 5235:Ashley Welch, 5233: 5232: 5231: 5219: 5209: 5196:. McGraw-Hill. 5185: 5179: 5161: 5155: 5137: 5122: 5117:Philosophy Now 5104: 5089: 5082: 5076: 5058: 5038: 5027: 5003: 5000: 4997: 4996: 4970: 4963: 4942: 4939:on 2011-10-28. 4915: 4912:on 2011-12-14. 4888: 4885:on 2011-12-14. 4861: 4858:on 2011-12-14. 4834: 4832: 4831: 4810: 4789: 4760: 4739: 4718: 4697: 4679:(3): 198–225. 4668: 4665: 4636: 4599: 4563: 4539: 4495: 4468: 4431: 4404: 4392: 4377: 4353: 4350:on 2011-12-14. 4326: 4319: 4301: 4263: 4239: 4211: 4185: 4178: 4166:, ed. (2007). 4151: 4144: 4123: 4116: 4095: 4088: 4067: 4060: 4048:, ed. (2007). 4033: 4026: 4007: 4000: 3982: 3975: 3956: 3949: 3931: 3924: 3906: 3903:on 2013-01-13. 3887: 3862: 3850:The New Yorker 3836: 3827:|journal= 3788:978-0124072367 3787: 3756: 3715: 3700: 3665:(4): 406–420. 3645: 3618:(4): 485–497. 3598: 3549: 3488: 3459:(3): 2707–16. 3439: 3410:(9): 2349–56. 3386: 3357:(7): 1118–27. 3334: 3307:(7): 337–339. 3284: 3277: 3247: 3198: 3145: 3120: 3077: 3015: 2963: 2936: 2877: 2850:(4): 285–293. 2830: 2768: 2733: 2684: 2641: 2606: 2573: 2512: 2481: 2465: 2449: 2422: 2409: 2382: 2376:978-0674356610 2375: 2357: 2330:(3): 397–410. 2314: 2301: 2294: 2267: 2249: 2236:10.1086/701478 2208: 2202:978-1841124360 2201: 2181: 2168: 2150: 2137: 2068: 2051: 2031: 2018: 1993: 1966:(2): 205–216. 1946: 1930: 1910: 1903: 1864: 1857: 1821: 1809:Dictionary.com 1796: 1789: 1771: 1762:|journal= 1736: 1718: 1711: 1675: 1671:applicability. 1665:978-0333262047 1664: 1635: 1608: 1602:978-0521275569 1601: 1580: 1579: 1577: 1574: 1572: 1571: 1550: 1532: 1519: 1502: 1473: 1471: 1468: 1466: 1465: 1460: 1455: 1450: 1445: 1440: 1435: 1430: 1425: 1420: 1415: 1410: 1408:Islamic ethics 1405: 1400: 1395: 1390: 1385: 1380: 1375: 1370: 1365: 1360: 1358:Applied ethics 1355: 1350: 1344: 1342: 1339: 1294: 1291: 1206:egalitarianism 1170:Zoroastrianism 1146:utilitarianism 1129: 1126: 1112:Secular ethics 1085: 1082: 1018:Jonathan Haidt 1016:, authored by 1004: 1001: 981: 980: 960: 958: 947: 944: 913: 910: 868: 865: 852:Jonathan Haidt 813: 810: 786:psychoanalysts 774:Moral identity 766:Jonathan Haidt 762:Martin Hoffman 750:Carol Gilligan 746:Ethics of care 697:Main article: 694: 691: 687:theory of mind 577: 574: 566:moral dilemmas 514: 511: 470:Main article: 467: 464: 439: 436: 430: 427: 425: 422: 398: 397: 378: 343: 340: 303: 300: 224: 221: 209: 206: 56:The Immoralist 26: 24: 14: 13: 10: 9: 6: 4: 3: 2: 8059: 8048: 8045: 8043: 8040: 8038: 8035: 8034: 8032: 8022: 8012: 8008: 7995: 7992: 7991: 7988: 7982: 7979: 7977: 7976:Social theory 7974: 7972: 7969: 7967: 7964: 7962: 7959: 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6645: 6643: 6638: 6637: 6634: 6622: 6619: 6617: 6614: 6612: 6609: 6607: 6604: 6602: 6599: 6597: 6594: 6592: 6589: 6587: 6584: 6582: 6581: 6577: 6575: 6572: 6571: 6569: 6565: 6559: 6556: 6554: 6551: 6550: 6547: 6543: 6542:Good and evil 6536: 6531: 6529: 6524: 6522: 6517: 6516: 6513: 6501: 6493: 6492: 6489: 6483: 6482: 6478: 6476: 6473: 6471: 6468: 6466: 6463: 6461: 6458: 6456: 6453: 6451: 6448: 6446: 6443: 6441: 6438: 6436: 6433: 6431: 6428: 6426: 6423: 6421: 6418: 6416: 6413: 6411: 6408: 6406: 6403: 6402: 6400: 6396: 6387: 6384: 6379: 6376: 6371: 6368: 6363: 6360: 6355: 6352: 6347: 6344: 6339: 6336: 6331: 6328: 6323: 6320: 6315: 6312: 6307: 6304: 6299: 6296: 6291: 6288: 6283: 6280: 6275: 6272: 6267: 6264: 6259: 6256: 6251: 6248: 6247: 6245: 6241: 6235: 6232: 6230: 6227: 6225: 6222: 6220: 6217: 6215: 6212: 6210: 6207: 6205: 6202: 6200: 6197: 6195: 6192: 6190: 6187: 6185: 6182: 6180: 6177: 6175: 6172: 6170: 6167: 6165: 6162: 6160: 6157: 6155: 6152: 6150: 6147: 6145: 6142: 6140: 6137: 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5336: 5329: 5324: 5322: 5317: 5315: 5310: 5309: 5306: 5299: 5298: 5293: 5292:Steven Pinker 5289: 5286: 5284: 5280: 5277: 5275: 5272: 5270: 5269: 5264: 5261: 5260: 5256: 5251: 5248: 5244: 5241: 5238: 5234: 5229: 5228: 5223: 5220: 5217: 5213: 5210: 5207: 5203: 5200: 5199: 5194: 5193: 5186: 5182: 5176: 5172: 5171: 5166: 5162: 5158: 5152: 5148: 5147: 5142: 5138: 5134: 5129: 5123: 5119: 5118: 5113: 5109: 5105: 5102: 5098: 5094: 5091:John Newton, 5090: 5087: 5083: 5079: 5073: 5069: 5068: 5063: 5059: 5056: 5052: 5048: 5047: 5042: 5039: 5036: 5033:(Reviewed in 5030: 5024: 5020: 5016: 5015: 5010: 5006: 5005: 5001: 4985: 4981: 4974: 4971: 4966: 4960: 4956: 4952: 4946: 4943: 4938: 4934: 4930: 4926: 4919: 4916: 4911: 4907: 4903: 4899: 4892: 4889: 4884: 4880: 4876: 4872: 4865: 4862: 4857: 4853: 4849: 4845: 4838: 4835: 4828: 4824: 4820: 4816: 4811: 4807: 4803: 4800:(2): 323–40. 4799: 4795: 4790: 4786: 4782: 4778: 4774: 4771:(2): 377–91. 4770: 4766: 4761: 4757: 4753: 4750:(4): 952–58. 4749: 4745: 4744:Social Forces 4740: 4736: 4732: 4729:(2): 251–66. 4728: 4724: 4719: 4715: 4711: 4707: 4703: 4698: 4694: 4690: 4686: 4682: 4678: 4674: 4669: 4666: 4662: 4658: 4654: 4650: 4647:(4): 455–62. 4646: 4642: 4637: 4633: 4629: 4625: 4621: 4618:(3): 263–74. 4617: 4613: 4608: 4607: 4606:For example: 4603: 4600: 4595: 4591: 4587: 4583: 4580:(5): 661–79. 4579: 4575: 4567: 4564: 4560: 4559:Robert Putnam 4556: 4552: 4549: 4543: 4540: 4535: 4531: 4526: 4521: 4518:(3): 323–48. 4517: 4513: 4506: 4499: 4496: 4491: 4487: 4484:(4): 443–57. 4483: 4479: 4472: 4469: 4464: 4458: 4442: 4435: 4432: 4419: 4415: 4408: 4405: 4402: 4396: 4393: 4390: 4389:Science Daily 4386: 4381: 4378: 4375: 4371: 4367: 4363: 4357: 4354: 4349: 4345: 4341: 4337: 4330: 4327: 4322: 4316: 4312: 4305: 4302: 4297: 4293: 4289: 4285: 4281: 4277: 4270: 4268: 4264: 4260: 4256: 4252: 4249: 4243: 4240: 4229:on 2018-10-05 4228: 4224: 4218: 4216: 4212: 4199: 4192: 4190: 4186: 4181: 4175: 4171: 4170: 4165: 4160: 4155: 4152: 4147: 4141: 4137: 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H. 3390: 3387: 3382: 3378: 3373: 3368: 3364: 3360: 3356: 3352: 3348: 3341: 3339: 3335: 3330: 3326: 3322: 3318: 3314: 3310: 3306: 3302: 3295: 3288: 3285: 3280: 3274: 3270: 3266: 3262: 3258: 3251: 3248: 3243: 3239: 3235: 3231: 3226: 3221: 3217: 3213: 3209: 3202: 3199: 3194: 3190: 3186: 3182: 3177: 3172: 3168: 3164: 3161:(8): 867–80. 3160: 3156: 3149: 3146: 3135: 3131: 3124: 3121: 3116: 3112: 3108: 3104: 3100: 3096: 3093:(4): 384–98. 3092: 3088: 3081: 3078: 3062: 3058: 3054: 3050: 3046: 3042: 3038: 3035:(1): 278–92. 3034: 3030: 3026: 3019: 3016: 3011: 3007: 3002: 2997: 2993: 2989: 2986:(4): 783–96. 2985: 2981: 2977: 2970: 2968: 2964: 2959: 2955: 2951: 2947: 2940: 2937: 2932: 2928: 2923: 2918: 2913: 2908: 2904: 2900: 2896: 2892: 2888: 2881: 2878: 2873: 2869: 2865: 2861: 2857: 2853: 2849: 2845: 2841: 2834: 2831: 2826: 2822: 2817: 2812: 2807: 2802: 2798: 2794: 2791:(2): e87427. 2790: 2786: 2782: 2775: 2773: 2769: 2764: 2760: 2756: 2752: 2749:(2): 99–111. 2748: 2744: 2737: 2734: 2729: 2725: 2720: 2715: 2711: 2707: 2704:(3): 279–95. 2703: 2699: 2695: 2688: 2685: 2680: 2676: 2672: 2668: 2664: 2660: 2656: 2652: 2645: 2642: 2637: 2633: 2629: 2625: 2622:(4): 451–74. 2621: 2617: 2610: 2607: 2601: 2596: 2593:(3): 355–77. 2592: 2588: 2584: 2577: 2574: 2569: 2565: 2560: 2555: 2550: 2545: 2541: 2537: 2533: 2529: 2528: 2523: 2516: 2513: 2508: 2504: 2501:(2): 155–64. 2500: 2496: 2492: 2485: 2482: 2477: 2469: 2466: 2461: 2453: 2450: 2445: 2441: 2437: 2433: 2426: 2423: 2419: 2413: 2410: 2405: 2401: 2398:(4): 413–22. 2397: 2393: 2386: 2383: 2378: 2372: 2368: 2361: 2358: 2353: 2349: 2345: 2341: 2337: 2333: 2329: 2325: 2318: 2315: 2311: 2305: 2302: 2297: 2291: 2288:. Macmillan. 2287: 2286: 2281: 2277: 2271: 2268: 2263: 2259: 2253: 2250: 2245: 2241: 2237: 2233: 2229: 2225: 2224: 2219: 2212: 2209: 2204: 2198: 2194: 2193: 2185: 2182: 2178: 2172: 2169: 2164: 2160: 2154: 2151: 2147: 2141: 2138: 2127:on 2014-08-30 2123: 2119: 2115: 2111: 2107: 2102: 2097: 2093: 2089: 2082: 2075: 2073: 2069: 2065: 2061: 2055: 2052: 2048: 2044: 2041: 2035: 2032: 2028: 2022: 2019: 2008: 2004: 1997: 1994: 1989: 1985: 1981: 1977: 1973: 1969: 1965: 1961: 1957: 1950: 1947: 1943: 1939: 1934: 1931: 1926: 1925: 1917: 1915: 1911: 1906: 1904:9780199541430 1900: 1896: 1892: 1888: 1884: 1883: 1878: 1874: 1868: 1865: 1860: 1858:9781139057509 1854: 1850: 1846: 1842: 1838: 1837: 1832: 1825: 1822: 1810: 1806: 1800: 1797: 1792: 1786: 1782: 1775: 1772: 1767: 1755: 1747: 1743: 1739: 1733: 1729: 1722: 1719: 1714: 1708: 1704: 1700: 1699: 1692: 1688: 1684: 1679: 1676: 1672: 1667: 1661: 1657: 1653: 1649: 1645: 1639: 1636: 1623: 1619: 1612: 1609: 1604: 1598: 1594: 1593: 1585: 1582: 1575: 1568: 1567:Old Testament 1564: 1559: 1558: 1554: 1551: 1547: 1541: 1540: 1536: 1533: 1528: 1527: 1523: 1520: 1516: 1511: 1510: 1506: 1503: 1500: 1496: 1492: 1488: 1487:United States 1483: 1482: 1478: 1475: 1474: 1469: 1464: 1461: 1459: 1456: 1454: 1451: 1449: 1446: 1444: 1441: 1439: 1436: 1434: 1431: 1429: 1426: 1424: 1421: 1419: 1416: 1414: 1413:Jewish ethics 1411: 1409: 1406: 1404: 1401: 1399: 1396: 1394: 1393:Good and evil 1391: 1389: 1386: 1384: 1381: 1379: 1376: 1374: 1371: 1369: 1366: 1364: 1361: 1359: 1356: 1354: 1351: 1349: 1346: 1345: 1340: 1338: 1335: 1334: 1329: 1324: 1320: 1315: 1313: 1309: 1305: 1300: 1292: 1290: 1287: 1283: 1279: 1275: 1271: 1267: 1263: 1262:New Testament 1258: 1254: 1250: 1246: 1242: 1238: 1233: 1230: 1227: 1226:superstitious 1223: 1219: 1215: 1209: 1207: 1203: 1199: 1195: 1191: 1187: 1183: 1179: 1175: 1171: 1167: 1163: 1159: 1155: 1151: 1147: 1143: 1139: 1135: 1127: 1125: 1123: 1117: 1113: 1109: 1108:Religious law 1105: 1101: 1095: 1091: 1083: 1080: 1076: 1074: 1070: 1066: 1061: 1059: 1055: 1051: 1046: 1042: 1038: 1033: 1031: 1027: 1026:conservatives 1023: 1019: 1015: 1010: 1002: 1000: 996: 994: 993: 988: 977: 968: 964: 961:This section 959: 956: 952: 951: 945: 943: 940: 938: 933: 931: 927: 922: 919: 911: 909: 907: 903: 899: 895: 890: 885: 880: 879:Neuromorality 876: 871: 866: 864: 861: 857: 853: 849: 847: 842: 838: 836: 832: 831:moral emotion 826: 825:experiments. 824: 818: 811: 809: 805: 803: 798: 795: 791: 790:Sigmund Freud 787: 783: 779: 778:William Damon 775: 771: 767: 763: 759: 755: 751: 747: 743: 739: 738:Elliot Turiel 735: 731: 727: 719: 715: 710: 706: 700: 692: 690: 688: 683: 678: 676: 672: 668: 662: 660: 656: 651: 646: 644: 640: 636: 632: 631:maternal bond 628: 623: 620: 616: 611: 609: 605: 601: 597: 591: 587: 583: 575: 573: 569: 567: 563: 559: 555: 551: 547: 545: 541: 540: 535: 534: 529: 525: 523: 512: 510: 508: 502: 500: 496: 495:conservatives 492: 488: 483: 479: 473: 465: 463: 461: 457: 453: 449: 444: 437: 435: 428: 423: 421: 419: 415: 411: 407: 403: 395: 391: 387: 383: 379: 376: 372: 368: 364: 360: 356: 355:Moral realism 353: 352: 351: 349: 341: 339: 337: 333: 329: 324: 322: 317: 313: 309: 301: 299: 297: 293: 289: 285: 284:Immanuel Kant 281: 273: 269: 268:Immanuel Kant 265: 261: 259: 251: 247: 242: 238: 234: 230: 222: 219: 215: 207: 205: 203: 199: 195: 191: 189: 185: 181: 177: 173: 169: 165: 161: 157: 153: 151: 147: 143: 139: 135: 131: 127: 123: 119: 115: 111: 107: 106: 105: 99: 95: 88: 84: 80: 73: 69: 65: 58: 57: 52: 50: 45: 43: 37: 35: 19: 7879: 7869: 7859: 7849: 7839: 7829: 7819: 7809: 7799: 7789: 7779: 7769: 7759: 7749: 7739: 7729: 7149:Guicciardini 7132:Early modern 6968:Philosophers 6942:Conservatism 6937:Confucianism 6925:Distributism 6858:Social norms 6846:Sittlichkeit 6832:Ressentiment 6797: 6778:Institutions 6756:Human nature 6621:Radical evil 6611:Value theory 6605: 6580:Summum bonum 6578: 6574:Greater good 6479: 6435:Human rights 6378:After Virtue 6104:Schopenhauer 5897: 5878:Moral agency 5751:Common sense 5647:Universalism 5615:Expressivism 5595:Intuitionism 5566:Subjectivism 5511:Terraforming 5486:Professional 5295: 5266: 5249: 5225: 5215: 5205: 5191: 5169: 5145: 5132: 5115: 5108:Prinz, Jesse 5092: 5085: 5066: 5044: 5013: 4987:. 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London: 1576:References 1518:behavior". 1328:pro-social 1282:Paul Kurtz 1270:apologists 1222:David Hume 1174:scriptures 1104:Divine law 1098:See also: 1050:Cistercian 873:See also: 846:deontology 724:In modern 703:See also: 693:Psychology 643:inbreeding 580:See also: 491:patriotism 359:conformity 314:or social 288:principles 250:philosophy 227:See also: 212:See also: 194:Immorality 166:and moral 134:philosophy 114:intentions 96:(from 87:Tintoretto 40:Morality ( 7981:Sociology 7931:Historism 7640:Santayana 7610:Oakeshott 7580:MacIntyre 7565:Kropotkin 7540:Heidegger 7393:centuries 7307:Nietzsche 7272:Jefferson 7257:Helvétius 7222:Condorcet 7185:centuries 7169:Montaigne 6992:Confucius 6982:Augustine 6899:Worldview 6793:Modernity 6766:Formation 6410:Casuistry 6322:Either/Or 6229:Korsgaard 6224:Azurmendi 6189:MacIntyre 6129:Nietzsche 6059:Augustine 6054:Confucius 6034:Aristotle 6010:Ethicists 5968:Intrinsic 5933:Suffering 5843:Happiness 5816:Free will 5796:Etiquette 5741:Authority 5685:Epicurean 5680:Confucian 5675:Christian 5610:Emotivism 5434:Discourse 5371:Pragmatic 5343:Normative 4785:144816590 4708:: 43–70. 4693:145479350 4594:145491534 4520:CiteSeerX 4374:1522-5658 4296:145779667 3829:ignored ( 3819:cite book 3695:231202698 3679:1045-6767 3640:249115484 3632:0890-2070 3242:195293070 2864:1388-1957 2763:144286153 2636:143876741 2344:0032-8332 2244:150324056 2195:. 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