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In Malaysia, Pendidikan Moral (Malay for "Moral Studies") is one of the core subjects in the Sijil Pelajaran Malaysia (SPM) examination. It is a required subject for all non-Muslim students in the public education system in Malaysia. Muslim students are required to take the Islamic Studies (Malay: Pendidikan Islam) course.
Penilaian Menengah Rendah (commonly abbreviated as PMR; Malay for Lower Secondary Assessment) was a Malaysian public examination targeting Malaysian adolescents and young adults between the ages of 13 and 30 years taken by all Form Three high school and college students in both government and private schools throughout the country from independence in 1957 to 2013.
MFQ-2 is a 36-item measure of moral foundations which captures Care, Equality, Proportionality, Loyalty, Authority, and Purity. Each sub-scale has six items. MFQ-2 has been shown to have good psychometric properties across cultures.
Integrity is the quality of being honest and showing a consistent and uncompromising adherence to strong moral and ethical principles and values. [1] [2] In ethics, integrity is regarded as the honesty and truthfulness or earnestness of one's actions. Integrity can stand in opposition to hypocrisy. [3]
Religions provide various methods for publicising, announcing and condemning the moral duties and decisions of individuals. A priestly caste may adopt the role of moral guardians. [25] Sometimes religious and state authorities work well in tandem to police morals, as in the case of god-kings, in medieval Europe or in colonial Massachusetts.
In philosophy, moral responsibility is the status of morally deserving praise, blame, reward, or punishment for an act or omission in accordance with one's moral obligations. [1] [2] Deciding what (if anything) counts as "morally obligatory" is a principal concern of ethics. Philosophers refer to people who have moral responsibility for an ...
One important characteristic of many normative moral theories such as consequentialism is the ability to produce practical moral judgements. At the very least, any moral theory needs to define the standpoint from which the goodness of the consequences are to be determined. What is primarily at stake here is the responsibility of the agent. [41]
Circumstantial moral luck concerns the surroundings of the moral agent. The best-known example is provided in Nagel's essay. Consider Nazi followers and supporters in Hitler's Germany. They were and are worthy of moral blame either for committing morally reprehensible deeds or for allowing them to occur without making efforts to oppose them.