{"id":3869,"date":"2017-03-07T14:31:33","date_gmt":"2017-03-07T14:31:33","guid":{"rendered":"https:\/\/courses.lumenlearning.com\/waymaker-psychology\/?post_type=chapter&#038;p=3869"},"modified":"2021-04-03T16:53:04","modified_gmt":"2021-04-03T16:53:04","slug":"psychology-in-real-life-moral-development","status":"publish","type":"chapter","link":"https:\/\/courses.lumenlearning.com\/suny-hvcc-psychology-1\/chapter\/psychology-in-real-life-moral-development\/","title":{"raw":"Moral Development","rendered":"Moral Development"},"content":{"raw":"<div class=\"textbox learning-objectives\">\r\n<h3>Learning ObjectiveS<\/h3>\r\n<ul>\r\n \t<li>Describe Kohlberg\u2019s theory of moral development and the stages of reasoning<\/li>\r\n \t<li>Explain the procedure, results, and implications\u00a0of Hamlin and Wynn's research on moral reasoning in infants<\/li>\r\n<\/ul>\r\n<\/div>\r\n<h1>Theories of Moral Development<\/h1>\r\nThe founder of psychoanalysis,\u00a0Freud\u00a0(1962), proposed the existence of a tension between the needs of society and the individual. According to Freud, moral development proceeds when the individual\u2019s selfish desires are repressed and replaced by the values of important socializing agents in one\u2019s life (for instance, one\u2019s parents). A proponent of behaviorism,\u00a0Skinner\u00a0(1972) similarly focused on socialization as the primary force behind moral development.\u00a0In contrast to Freud\u2019s notion of a struggle between internal and external forces, Skinner focused on the power of external forces (reinforcement contingencies) to shape an individual\u2019s development. While both Freud and Skinner focused on the external forces that bear on morality (parents in the case of Freud, and behavioral contingencies in the case of Skinner),\u00a0Piaget\u00a0(1965) focused on the individual\u2019s construction, construal, and interpretation of morality from a social-cognitive and social-emotional perspective.\r\n\r\nKohlberg\u00a0(1963) expanded upon Piagetian notions of moral development.\u00a0While they both viewed moral development as a result of a deliberate attempt to increase the coordination and integration of one\u2019s orientation to the world, Kohlberg provided a systematic 3-level, 6-stage sequence reflecting changes in moral judgment throughout the lifespan. Specifically, Kohlberg argued that development proceeds from a selfish desire to avoid punishment (personal), to a concern for group functioning (societal), to a concern for the consistent application of universal ethical principles (moral).\r\n\r\nTuriel\u00a0(1983) argued for a social domain approach to social cognition, delineating how individuals differentiate moral (fairness, equality, justice), societal (conventions, group functioning, traditions), and psychological (personal, individual prerogative) concepts from early in development throughout the lifespan.\u00a0Over the past 40 years, research findings have supported this model, demonstrating how children, adolescents, and adults differentiate moral rules from conventional rules, identify the personal domain as a nonregulated domain, and evaluate multifaceted (or complex) situations that involve more than one domain.\r\n\r\nFor the past 20 years, researchers have expanded the field of moral development, applying moral judgment, reasoning, and emotion attribution to topics such as\u00a0prejudice,\u00a0aggression,\u00a0theory of mind,\u00a0emotions,\u00a0empathy, peer relationships, and parent-child interactions.\r\n<div>\r\n<h2>Piaget's Theory of Moral Development<\/h2>\r\n<\/div>\r\nTo understand adult morality, Piaget believed that it was necessary to study both how morality manifests in the child\u2019s world as well as the factors that contribute to the emergence of central moral concepts such as welfare, justice, and rights. By interviewing children, Piaget (1965) found that young children were focused on authority mandates and that with age, children become autonomous, evaluating actions from a set of independent principles of morality.\r\n\r\nHe developed two phases of\u00a0moral development, one common among children and the other common among adults.\r\n<div>\r\n<h3>Heteronomous Phase<\/h3>\r\n<\/div>\r\nThe first is the Heteronomous Phase.\u00a0This phase, more common among children, is characterized by the idea that rules come from authority figures in one's life, such as parents, teachers, and God.\u00a0It also involves the idea that rules are permanent no matter what.\u00a0Thirdly, this phase of moral development includes the belief that \"naughty\" behavior must always be punished and that the punishment will be proportional. This absolutism in moral development is seen in children\u2019s play from the age of 5, where they exhibit a blind belief in the rules and ideas of right and wrong passed to them by their elders.\r\n<div>\r\n<h3>Autonomous Phase<\/h3>\r\n<\/div>\r\nThe second phase in Piaget's theory of moral development is referred to as the Autonomous Phase. This phase is more common after one has matured and is no longer a child. In this phase, people begin to view the intentions behind actions as more important than their consequences.\u00a0For instance, if a person who is driving swerves in order to not hit a dog and then knocks over a road sign, adults are likely to be less angry at the person than if he or she had done it on purpose just for fun. Even though the outcome is the same, people are more forgiving because of the good intention of saving the dog. This phase also includes the idea that people have different morals and that morality is not necessarily universal.\u00a0People in the Autonomous Phase also believe rules may be broken under certain circumstances.\u00a0For instance,\u00a0Rosa Parks\u00a0broke the law by refusing to give up her seat on a bus, which was against the law but something many people consider moral nonetheless. In this phase, people also stop believing in the idea of immanent justice.\r\n<div>\r\n<h2>Kohlberg\u2019s Theory of Moral Development<\/h2>\r\n<\/div>\r\nPsychologist Lawrence\u00a0Kohlberg\u00a0(1927\u20131987) extended upon the foundation that Piaget built regarding moral and cognitive development. Kohlberg, like Piaget, was interested in moral reasoning. Moral reasoning does not necessarily equate to moral behavior. Holding a particular belief does not mean that our behavior will always be consistent with the belief. To develop this theory, Kohlberg posed\u00a0moral\u00a0dilemmas to people of all ages, and then he analyzed their answers to find evidence of their particular stage of\u00a0moral\u00a0development. After presenting people with this and various dilemmas, Kohlberg reviewed people\u2019s responses and placed them in different\u00a0stages of\u00a0moral\u00a0reasoning. According to Kohlberg, an individual progresses from the capacity for pre-conventional\u00a0morality\u00a0(before age 9) to the capacity for conventional\u00a0morality\u00a0(early adolescence), and toward attaining post-conventional\u00a0morality\u00a0(once formal operational thought is attained), which only a few fully achieve.\r\n<div>\r\n<h3>Moral Stages According to Kohlberg<\/h3>\r\n<\/div>\r\nUsing a stage model similar to Piaget\u2019s, Kohlberg proposed three levels, with six stages, of moral development. Individuals experience the stages universally and in sequence as they form beliefs about justice. He named the levels simply preconventional, conventional, and postconventional.\r\n\r\n<img class=\"wp-image-811 aligncenter\" src=\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images\/wp-content\/uploads\/sites\/4912\/2020\/05\/03221323\/kohlberg-300x257.jpg\" alt=\"\" width=\"614\" height=\"526\" \/>\r\n<p style=\"text-align: center\"><strong>Figure 7.13<\/strong><strong>.1.<\/strong>\u00a0Kohlberg identified three levels of\u00a0moral\u00a0reasoning: pre-conventional, conventional, and post-conventional: Each level is associated with increasingly complex stages of\u00a0moral\u00a0development.<\/p>\r\n\r\n<div>\r\n<h3>Preconventional: Obedience and Mutual Advantage<\/h3>\r\n<\/div>\r\nThe preconventional level of moral development coincides approximately with the preschool period of life and with Piaget\u2019s preoperational period of thinking. At this age, the child is still relatively self-centered and insensitive to the moral effects of actions on others. The result is a somewhat short-sighted orientation to morality. Initially (Kohlberg\u2019s Stage 1), the child adopts\u00a0<strong>ethics of obedience and punishment\u00a0<\/strong>\u2014a sort of \u201cmorality of keeping out of trouble.\u201d The rightness and wrongness of actions are determined by whether actions are rewarded or punished by authorities, such as parents or teachers. If helping yourself to a cookie brings affectionate smiles from adults, then taking the cookie is considered morally \u201cgood.\u201d If it brings scolding instead, then it is morally \u201cbad.\u201d The child does not think about why an action might be praised or scolded; in fact, says Kohlberg, he would be incapable, at Stage 1, of considering the reasons even if adults offered them.\r\n\r\nEventually, the child learns not only to respond to positive consequences but also learns how to\u00a0<strong>produce\u00a0<\/strong>them by exchanging favors with others. The new ability creates Stage 2,\u00a0<strong>ethics of market exchange<\/strong>. At this stage, the morally \u201cgood\u201d action is one that favors not only the child but another person directly involved. A \u201cbad\u201d action is one that lacks this reciprocity. If trading the sandwich from your lunch for the cookies in your friend\u2019s lunch is mutually agreeable, then the trade is morally good; otherwise, it is not. This perspective introduces a type of fairness into the child\u2019s thinking for the first time. However, it still ignores the larger context of actions\u2014the effects on people not present or directly involved. In Stage 2, for example, it would also be considered morally \u201cgood\u201d to pay a classmate to do another student\u2019s homework\u2014or even to avoid bullying\u2014provided that both parties regard the arrangement as being fair.\r\n<div>\r\n<h3>Conventional: Conformity to Peers and Society<\/h3>\r\n<\/div>\r\nAs children move into the school years, their lives expand to include a larger number and range of peers and (eventually) of the community as a whole. The change leads to\u00a0<strong>conventional morality<\/strong>, which are beliefs based on what this larger array of people agree on\u2014hence Kohlberg\u2019s use of the term \u201cconventional.\u201d At first, in Stage 3, the child\u2019s reference group are immediate peers, so Stage 3 is sometimes called the\u00a0<strong>ethics of peer opinion<\/strong>. If peers believe, for example, that it is morally good to behave politely with as many people as possible, then the child is likely to agree with the group and to regard politeness as not merely an arbitrary social convention, but a moral \u201cgood.\u201d This approach to moral belief is a bit more stable than the approach in Stage 2 because the child is taking into account the reactions not just of one other person, but of many. But it can still lead astray if the group settles on beliefs that adults consider morally wrong, like \u201cShoplifting for candy bars is fun and desirable.\u201d\r\n\r\nEventually, as the child becomes a youth and the social world expands, even more, he or she acquires even larger numbers of peers and friends. He or she is, therefore, more likely to encounter disagreements about ethical issues and beliefs. Resolving the complexities lead to Stage 4, the\u00a0<strong>ethics of law and order<\/strong>, in which the young person increasingly frames moral beliefs in terms of what the majority of society believes. Now, an action is morally good if it is legal or at least customarily approved by most people, including people whom the youth does not know personally. This attitude leads to an even more stable set of principles than in the previous stage, though it is still not immune from ethical mistakes. A community or society may agree, for example, that people of a certain race should be treated with deliberate disrespect, or that a factory owner is entitled to dump wastewater into a commonly shared lake or river. To develop ethical principles that reliably avoid mistakes like these require further stages of moral development.\r\n<div>\r\n<h3>Postconventional: Social Contract and Universal Principles<\/h3>\r\n<\/div>\r\nAs a person becomes able to think abstractly (or \u201cformally,\u201d in Piaget\u2019s sense), ethical beliefs shift from acceptance of what the community\u00a0<strong>does\u00a0<\/strong>believe to the\u00a0<strong>process\u00a0<\/strong>by which community beliefs are formed. The new focus constitutes Stage 5, the <strong>ethics of social contract<\/strong>. Now an action, belief, or practice is morally good if it has been created through fair, democratic processes that respect the rights of the people affected. Consider, for example, the laws in some areas that require motorcyclists to wear helmets. In what sense are the laws about this behavior ethical? Was it created by consulting with and gaining the consent of the relevant people? Were cyclists consulted, and did they give consent? Or how about doctors or the cyclists\u2019 families? Reasonable, thoughtful individuals disagree about how thoroughly and fairly these\u00a0<strong>consultation <\/strong>processes should be. In focusing on the processes by which the law was created; however, individuals are thinking according to Stage 5, the ethics of social contract, regardless of the position they take about wearing helmets. In this sense, beliefs on both sides of a debate about an issue can sometimes be morally sound, even if they contradict each other.\r\n\r\nPaying attention to due process certainly seems like it should help to avoid mindless conformity to conventional moral beliefs. As an ethical strategy, though, it too can sometimes fail. The problem is that an ethics of social contract places more faith in the democratic process than the process sometimes deserves, and does not pay enough attention to the content of what gets decided. In principle (and occasionally in practice), a society could decide democratically to kill off every member of a racial minority, but would deciding this by due process make it ethical? The realization that ethical means can sometimes serve unethical ends leads some individuals toward Stage 6, the\u00a0<strong>ethics of self-chosen, universal principles<\/strong>. At this final stage, the morally good action is based on personally held principles that apply both to the person\u2019s immediate life as well as to the larger community and society. The universal principles may include a belief in democratic due process (Stage 5 ethics), but also other principles, such as a belief in the dignity of all human life or the sacredness of the natural environment. At Stage 6, the universal principles will guide a person\u2019s beliefs even if the principles mean occasionally disagreeing with what is customary (Stage 4) or even with what is legal (Stage 5).\r\n\r\n[embed]https:\/\/youtu.be\/bounwXLkme4[\/embed]\r\n\r\n<strong>Video 1.\u00a0<\/strong><em>Kohlberg's Six Stages of Moral Development<\/em> explains the stages of moral reasoning and applies it to an example scenario.\r\n<div>\r\n<div class=\"textbox tryit\">\r\n<h3>Try It<\/h3>\r\nhttps:\/\/assessments.lumenlearning.com\/assessments\/16604\r\n\r\n<\/div>\r\n<h3>Kohlberg and the Heinz Dilemma<\/h3>\r\n<\/div>\r\nThe Heinz dilemma is a frequently used example to help us understand Kohlberg\u2019s stages of moral development. How would you answer this dilemma? Kohlberg was not interested in whether you answer yes or no to the dilemma: Instead, he was interested in the reasoning behind your answer.\r\n\r\n<em>In Europe, a woman was near death from a special kind of cancer. There was one drug that the doctors thought might save her. It was a form of radium that a druggist in the same town had recently discovered. The drug was expensive to make, but the druggist was charging ten times what the drug cost him to make. He paid $200 for the radium and charged $2,000 for a small dose of the drug. The sick woman's husband, Heinz, went to everyone he knew to borrow the money, but he could only get together about $1,000, which is half of what it cost. He told the druggist that his wife was dying and asked him to sell it cheaper or let him pay later. But the druggist said: \u201cNo, I discovered the drug and I'm going to make money from it.\u201d So Heinz got desperate and broke into the man's store to steal the drug for his wife. Should the husband have done that? (Kohlberg, 1969, p. 379)<\/em>\r\n\r\nFrom a theoretical point of view, it is not important what the participant thinks that Heinz should do. Kohlberg\u2019s theory holds that the justification the participant offers is what is significant, the form of their response. Below are some of many examples of possible arguments that belong to the six stages:\r\n<ul>\r\n \t<li>Stage one (obedience): Heinz should not steal the medicine because he will consequently be put in prison, which will mean he is a bad person. OR\u00a0Heinz should steal the medicine because it is only worth $200 and not how much the druggist wanted for it; Heinz had even offered to pay for it and was not stealing anything else.<\/li>\r\n \t<li>Stage two (self-interest): Heinz should steal the medicine because he will be much happier if he saves his wife, even if he will have to serve a prison sentence. OR Heinz should not steal the medicine because prison is an awful place, and he would more likely languish in a jail cell than over his wife\u2019s death.<\/li>\r\n \t<li>Stage three (conformity): Heinz should steal the medicine because his wife expects it; he wants to be a good husband. OR Heinz should not steal the drug because stealing is bad, and he is not a criminal; he has tried to do everything he can without breaking the law, you cannot blame him.<\/li>\r\n \t<li>Stage four (law-and-order): Heinz should not steal the medicine because the law prohibits stealing, making it illegal. OR Heinz should steal the drug for his wife but also take the prescribed punishment for the crime as well as paying the druggist what he is owed. Criminals cannot just run around without regard for the law; actions have consequences.<\/li>\r\n \t<li>Stage five (social contract orientation): Heinz should steal the medicine because everyone has a right to choose life, regardless of the law. OR Heinz should not steal the medicine because the scientist has a right to fair compensation. Even if his wife is sick, it does not make his actions right.<\/li>\r\n \t<li>Stage six (universal human ethics): Heinz should steal the medicine because saving a human life is a more fundamental value than the property rights of another person. OR Heinz should not steal the medicine because others may need medicine just as badly, and their lives are equally significant.<\/li>\r\n<\/ul>\r\n<div class=\"textbox exercises\">\r\n<h3>Think It Over<\/h3>\r\nConsider your decision-making processes.\u00a0What guides your decisions?\u00a0Are you primarily concerned with your personal well-being?\u00a0Do you make choices based on what other people will think about your decision?\u00a0Or are you guided by other principles?\u00a0To what extent is this approach guided by your culture?\r\n\r\n<\/div>\r\nKohlberg continued to explore his theory after he published his research. He postulated that there could be other stages and that there could be transitions into each stage. One thing that Kohlberg never fully addressed was his use of nearly all-male samples. Men and women tend to have very different styles of moral decision-making; men tend to be very justice-oriented, while women tend to be more compassion-oriented. In terms of Kohlberg\u2019s stages, women tend to be in lower stages than men because of their compassion orientation.\r\n\r\nCarol Gilligan was one of Kohlberg\u2019s research assistants. She believed that Kohlberg\u2019s theory was inherently biased against women. Gilligan suggests that the biggest reason that there is a gender bias in Kohlberg\u2019s theory is that males tend to focus on logic and rules. In contrast, women focus on caring for others and relationships. She suggests, then, that in order to truly measure women\u2019s moral development, it was necessary to create a measure specifically for women. Gilligan was clear that she did not believe neither male nor female moral development was better, but rather that they were equally important.\r\n<div>\r\n<h2>Gilligan\u2019s Morality of Care<\/h2>\r\n<\/div>\r\nAs logical as they sound, Kohlberg\u2019s stages of moral justice are not sufficient for understanding the development of moral beliefs. To see why, suppose that you have a student who asks for an extension of the deadline for an assignment. The justice orientation of Kohlberg\u2019s theory would prompt you to consider issues of whether granting the request is fair. Would the late student be able to put more effort into the assignment than other students? Would the extension place a difficult demand on you, since you would have less time to mark the assignments? These are important considerations related to the rights of the students and the teacher. In addition to these, however, are considerations having to do with the responsibilities that you and the requesting student have for each other and others. Does the student have a valid personal reason (illness, death in the family, etc.) for the assignment being late? Will the assignment lose its educational value if the student has to turn it in prematurely? These latter questions have less to do with fairness and rights and more to do with taking care of and responsibility for students. They require a framework different from Kohlberg\u2019s to be understood fully.\r\n\r\nOne such framework has been developed by Carol Gilligan, whose ideas center on\u00a0<strong>morality of care<\/strong>, or system of beliefs about human responsibilities, care, and consideration for others. Gilligan proposed three moral positions that represent different extents or breadth of ethical care. Unlike Kohlberg or Piaget, she does not claim that the positions form a strictly developmental sequence, but only that they can be ranked hierarchically according to their depth or subtlety. In this respect, her theory is \u201csemi-developmental\u201d in a way similar to Maslow\u2019s theory of motivation (Brown &amp; Gilligan, 1992; Taylor, Gilligan, &amp; Sullivan, 1995). Table 9.1\u00a0summarizes the three moral positions from Gilligan\u2019s theory.\r\n\r\n<strong>Table 7.13.1.\u00a0<\/strong>Positions of moral development according to Gilligan\r\n<table class=\"lines\" style=\"height: 60px\">\r\n<tbody>\r\n<tr style=\"height: 12px\">\r\n<td style=\"height: 12px;width: 359.5px\"><span class=\"loose\"><strong>Moral position<\/strong><\/span><\/td>\r\n<td style=\"height: 12px;width: 457.5px\"><span class=\"loose\"><strong>Definition of what is morally good<\/strong><\/span><\/td>\r\n<\/tr>\r\n<tr style=\"height: 12px\">\r\n<td style=\"height: 12px;width: 359.5px\"><span class=\"loose\">Position 1: Survival orientation<\/span><\/td>\r\n<td style=\"height: 12px;width: 457.5px\"><span class=\"loose\">Action that considers one\u2019s personal needs only<\/span><\/td>\r\n<\/tr>\r\n<tr style=\"height: 12px\">\r\n<td style=\"height: 12px;width: 359.5px\"><span class=\"loose\">Position 2: Conventional care<\/span><\/td>\r\n<td style=\"height: 12px;width: 457.5px\"><span class=\"loose\">Action that considers others\u2019 needs or preferences, but not one\u2019s own<\/span><\/td>\r\n<\/tr>\r\n<tr style=\"height: 12px\">\r\n<td style=\"height: 12px;width: 359.5px\"><span class=\"loose\">Position 3: Integrated care<\/span><\/td>\r\n<td style=\"height: 12px;width: 457.5px\"><span class=\"loose\">Action that attempts to coordinate one\u2019s own personal needs with those of others<\/span><\/td>\r\n<\/tr>\r\n<\/tbody>\r\n<\/table>\r\n<div>\r\n<h3>Position 1: Caring as Survival<\/h3>\r\n<\/div>\r\nThe most basic kind of caring is a\u00a0<strong>survival orientation<\/strong>, in which a person is concerned primarily with his or her welfare. If a teenage girl with this ethical position is wondering whether to get an abortion, for example, she will be concerned entirely with the effects of the abortion on herself. The morally good choice will be whatever creates the least stress for herself, and that disrupts her own life the least. Responsibilities to others (the baby, the father, or her family) play little or no part in her thinking.\r\n\r\nAs a moral position, a survival orientation is obviously not satisfactory for classrooms on a widespread scale. If every student only looked out for himself or herself, classroom life might become rather unpleasant! Nonetheless, there are situations in which focusing primarily on yourself is both a sign of good mental health and relevant to teachers. For a child who has been bullied at school or sexually abused at home, for example, it is both healthy and\u00a0morally desirable to speak out about how bullying or abuse has affected the victim. Doing so means essentially looking out for the victim\u2019s own needs at the expense of others\u2019 needs, including the bully\u2019s or abuser\u2019s. Speaking out, in this case, requires a survival orientation and is healthy because the child is taking care of herself.\r\n<div>\r\n<h3>Position 2: Conventional Caring<\/h3>\r\n<\/div>\r\nA more subtle moral position is\u00a0<strong>caring for others<\/strong>, in which a person is concerned about others\u2019 happiness and welfare, and about reconciling or integrating others\u2019 needs where they conflict with each other. In considering an abortion, for example, the teenager at this position would think primarily about what other people prefer. Do the father, her parents, and\/or her doctor want her to keep the child? The morally good choice becomes whatever will please others the best. This position is more demanding than Position 1, ethically, and intellectually, because it requires coordinating several persons\u2019 needs and values. Nevertheless, it is often morally insufficient because it ignores one crucial person: the self.\r\n\r\nIn classrooms, students who operate from Position 2 can be very desirable in some ways; they can be eager to please, considerate, and good at fitting in and at working cooperatively with others. Because these qualities are usually welcome in a busy classroom, teachers can be tempted to reward students for developing and using them. The problem with rewarding Position 2 ethics, however, is that doing so neglects the student\u2019s development\u2014his or her own academic and personal goals or values. Sooner or later, personal goals, values, and identity need attention and care, and educators have a responsibility for assisting students in discovering and clarifying them.\r\n<div>\r\n<h3>Position 3: Integrated Caring<\/h3>\r\n<\/div>\r\nThe most developed form of moral caring in Gilligan\u2019s model is\u00a0<strong>integrated caring<\/strong>, the coordination of personal needs and values with those of others. Now the morally good choice takes account of everyone, <em>including<\/em>\u00a0yourself, not everyone\u00a0<em>except<\/em>\u00a0yourself. In considering an abortion, a woman at Position 3 would think not only about the consequences for the father, the unborn child, and her family but also about the consequences for herself. How would bearing a child affect her own needs, values, and plans? This perspective leads to moral beliefs that are more comprehensive but ironically are also more prone to dilemmas because the widest possible range of individuals is being considered.\r\n\r\nIn classrooms, integrated caring is most likely to surface whenever teachers give students wide, sustained freedom to make choices. If students have little flexibility in their actions, there is little room for considering\u00a0<em>anyone\u2019s<\/em>\u00a0needs or values, whether their own or others\u2019. If the teacher says simply: \u201cDo the homework on page 50 and turn it in tomorrow morning,\u201d then the main issue becomes compliance, not a moral choice. Suppose instead that she says something like this: \u201cOver the next two months, figure out an inquiry project about the use of water resources in our town. Organize it any way you want\u2014talk to people, read widely about it, and share it with the class in a way that all of us, including yourself, will find meaningful.\u201d An assignment like this poses moral challenges that are not only educational but also moral since it requires students to make value judgments. Why? For one thing, students must decide what aspect of the topic matters to them. Such a decision is partly a matter of personal values. For another thing, students have to consider how to make the topic meaningful or important to\u00a0<em>others<\/em>\u00a0in the class. Third, because the timeline for completion is relatively far in the future, students may have to weigh personal priorities (like spending time with friends or family) against educational priorities (working on the assignment a bit more on the weekend). As you might suspect, some students might have trouble making good choices when given this sort of freedom\u2014and their teachers might, therefore, be cautious about giving such an assignment. Nevertheless, the\u00a0difficulties in making choices are part of Gilligan\u2019s point: integrated caring is indeed more demanding than caring based only on survival or on consideration of others. Not all students may be ready for it.\r\n\r\n[embed]https:\/\/youtu.be\/HctzZwwueL4[\/embed]\r\n\r\n<strong>Video 7.13.2.\u00a0<\/strong><em>Carol Gilligan's Theory of Moral Development<\/em> explains the difference in moral development from the care perspective that females often take in society.\r\n<div class=\"textbox tryit\">\r\n<h3>Try It<\/h3>\r\nhttps:\/\/assessments.lumenlearning.com\/assessments\/16616\r\n\r\n<\/div>\r\n<div>\r\n<h1><\/h1>\r\n<\/div>\r\n<div class=\"textbox key-takeaways\">\r\n<h3>Glossary<\/h3>\r\n<strong>stage of moral reasoning: \u00a0<\/strong>process proposed by Kohlberg; humans move through three stages of moral development\r\n\r\n<\/div>\r\nhttps:\/\/assessments.lumenlearning.com\/assessments\/4845","rendered":"<div class=\"textbox learning-objectives\">\n<h3>Learning ObjectiveS<\/h3>\n<ul>\n<li>Describe Kohlberg\u2019s theory of moral development and the stages of reasoning<\/li>\n<li>Explain the procedure, results, and implications\u00a0of Hamlin and Wynn&#8217;s research on moral reasoning in infants<\/li>\n<\/ul>\n<\/div>\n<h1>Theories of Moral Development<\/h1>\n<p>The founder of psychoanalysis,\u00a0Freud\u00a0(1962), proposed the existence of a tension between the needs of society and the individual. According to Freud, moral development proceeds when the individual\u2019s selfish desires are repressed and replaced by the values of important socializing agents in one\u2019s life (for instance, one\u2019s parents). A proponent of behaviorism,\u00a0Skinner\u00a0(1972) similarly focused on socialization as the primary force behind moral development.\u00a0In contrast to Freud\u2019s notion of a struggle between internal and external forces, Skinner focused on the power of external forces (reinforcement contingencies) to shape an individual\u2019s development. While both Freud and Skinner focused on the external forces that bear on morality (parents in the case of Freud, and behavioral contingencies in the case of Skinner),\u00a0Piaget\u00a0(1965) focused on the individual\u2019s construction, construal, and interpretation of morality from a social-cognitive and social-emotional perspective.<\/p>\n<p>Kohlberg\u00a0(1963) expanded upon Piagetian notions of moral development.\u00a0While they both viewed moral development as a result of a deliberate attempt to increase the coordination and integration of one\u2019s orientation to the world, Kohlberg provided a systematic 3-level, 6-stage sequence reflecting changes in moral judgment throughout the lifespan. Specifically, Kohlberg argued that development proceeds from a selfish desire to avoid punishment (personal), to a concern for group functioning (societal), to a concern for the consistent application of universal ethical principles (moral).<\/p>\n<p>Turiel\u00a0(1983) argued for a social domain approach to social cognition, delineating how individuals differentiate moral (fairness, equality, justice), societal (conventions, group functioning, traditions), and psychological (personal, individual prerogative) concepts from early in development throughout the lifespan.\u00a0Over the past 40 years, research findings have supported this model, demonstrating how children, adolescents, and adults differentiate moral rules from conventional rules, identify the personal domain as a nonregulated domain, and evaluate multifaceted (or complex) situations that involve more than one domain.<\/p>\n<p>For the past 20 years, researchers have expanded the field of moral development, applying moral judgment, reasoning, and emotion attribution to topics such as\u00a0prejudice,\u00a0aggression,\u00a0theory of mind,\u00a0emotions,\u00a0empathy, peer relationships, and parent-child interactions.<\/p>\n<div>\n<h2>Piaget&#8217;s Theory of Moral Development<\/h2>\n<\/div>\n<p>To understand adult morality, Piaget believed that it was necessary to study both how morality manifests in the child\u2019s world as well as the factors that contribute to the emergence of central moral concepts such as welfare, justice, and rights. By interviewing children, Piaget (1965) found that young children were focused on authority mandates and that with age, children become autonomous, evaluating actions from a set of independent principles of morality.<\/p>\n<p>He developed two phases of\u00a0moral development, one common among children and the other common among adults.<\/p>\n<div>\n<h3>Heteronomous Phase<\/h3>\n<\/div>\n<p>The first is the Heteronomous Phase.\u00a0This phase, more common among children, is characterized by the idea that rules come from authority figures in one&#8217;s life, such as parents, teachers, and God.\u00a0It also involves the idea that rules are permanent no matter what.\u00a0Thirdly, this phase of moral development includes the belief that &#8220;naughty&#8221; behavior must always be punished and that the punishment will be proportional. This absolutism in moral development is seen in children\u2019s play from the age of 5, where they exhibit a blind belief in the rules and ideas of right and wrong passed to them by their elders.<\/p>\n<div>\n<h3>Autonomous Phase<\/h3>\n<\/div>\n<p>The second phase in Piaget&#8217;s theory of moral development is referred to as the Autonomous Phase. This phase is more common after one has matured and is no longer a child. In this phase, people begin to view the intentions behind actions as more important than their consequences.\u00a0For instance, if a person who is driving swerves in order to not hit a dog and then knocks over a road sign, adults are likely to be less angry at the person than if he or she had done it on purpose just for fun. Even though the outcome is the same, people are more forgiving because of the good intention of saving the dog. This phase also includes the idea that people have different morals and that morality is not necessarily universal.\u00a0People in the Autonomous Phase also believe rules may be broken under certain circumstances.\u00a0For instance,\u00a0Rosa Parks\u00a0broke the law by refusing to give up her seat on a bus, which was against the law but something many people consider moral nonetheless. In this phase, people also stop believing in the idea of immanent justice.<\/p>\n<div>\n<h2>Kohlberg\u2019s Theory of Moral Development<\/h2>\n<\/div>\n<p>Psychologist Lawrence\u00a0Kohlberg\u00a0(1927\u20131987) extended upon the foundation that Piaget built regarding moral and cognitive development. Kohlberg, like Piaget, was interested in moral reasoning. Moral reasoning does not necessarily equate to moral behavior. Holding a particular belief does not mean that our behavior will always be consistent with the belief. To develop this theory, Kohlberg posed\u00a0moral\u00a0dilemmas to people of all ages, and then he analyzed their answers to find evidence of their particular stage of\u00a0moral\u00a0development. After presenting people with this and various dilemmas, Kohlberg reviewed people\u2019s responses and placed them in different\u00a0stages of\u00a0moral\u00a0reasoning. According to Kohlberg, an individual progresses from the capacity for pre-conventional\u00a0morality\u00a0(before age 9) to the capacity for conventional\u00a0morality\u00a0(early adolescence), and toward attaining post-conventional\u00a0morality\u00a0(once formal operational thought is attained), which only a few fully achieve.<\/p>\n<div>\n<h3>Moral Stages According to Kohlberg<\/h3>\n<\/div>\n<p>Using a stage model similar to Piaget\u2019s, Kohlberg proposed three levels, with six stages, of moral development. Individuals experience the stages universally and in sequence as they form beliefs about justice. He named the levels simply preconventional, conventional, and postconventional.<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"wp-image-811 aligncenter\" src=\"https:\/\/s3-us-west-2.amazonaws.com\/courses-images\/wp-content\/uploads\/sites\/4912\/2020\/05\/03221323\/kohlberg-300x257.jpg\" alt=\"\" width=\"614\" height=\"526\" \/><\/p>\n<p style=\"text-align: center\"><strong>Figure 7.13<\/strong><strong>.1.<\/strong>\u00a0Kohlberg identified three levels of\u00a0moral\u00a0reasoning: pre-conventional, conventional, and post-conventional: Each level is associated with increasingly complex stages of\u00a0moral\u00a0development.<\/p>\n<div>\n<h3>Preconventional: Obedience and Mutual Advantage<\/h3>\n<\/div>\n<p>The preconventional level of moral development coincides approximately with the preschool period of life and with Piaget\u2019s preoperational period of thinking. At this age, the child is still relatively self-centered and insensitive to the moral effects of actions on others. The result is a somewhat short-sighted orientation to morality. Initially (Kohlberg\u2019s Stage 1), the child adopts\u00a0<strong>ethics of obedience and punishment\u00a0<\/strong>\u2014a sort of \u201cmorality of keeping out of trouble.\u201d The rightness and wrongness of actions are determined by whether actions are rewarded or punished by authorities, such as parents or teachers. If helping yourself to a cookie brings affectionate smiles from adults, then taking the cookie is considered morally \u201cgood.\u201d If it brings scolding instead, then it is morally \u201cbad.\u201d The child does not think about why an action might be praised or scolded; in fact, says Kohlberg, he would be incapable, at Stage 1, of considering the reasons even if adults offered them.<\/p>\n<p>Eventually, the child learns not only to respond to positive consequences but also learns how to\u00a0<strong>produce\u00a0<\/strong>them by exchanging favors with others. The new ability creates Stage 2,\u00a0<strong>ethics of market exchange<\/strong>. At this stage, the morally \u201cgood\u201d action is one that favors not only the child but another person directly involved. A \u201cbad\u201d action is one that lacks this reciprocity. If trading the sandwich from your lunch for the cookies in your friend\u2019s lunch is mutually agreeable, then the trade is morally good; otherwise, it is not. This perspective introduces a type of fairness into the child\u2019s thinking for the first time. However, it still ignores the larger context of actions\u2014the effects on people not present or directly involved. In Stage 2, for example, it would also be considered morally \u201cgood\u201d to pay a classmate to do another student\u2019s homework\u2014or even to avoid bullying\u2014provided that both parties regard the arrangement as being fair.<\/p>\n<div>\n<h3>Conventional: Conformity to Peers and Society<\/h3>\n<\/div>\n<p>As children move into the school years, their lives expand to include a larger number and range of peers and (eventually) of the community as a whole. The change leads to\u00a0<strong>conventional morality<\/strong>, which are beliefs based on what this larger array of people agree on\u2014hence Kohlberg\u2019s use of the term \u201cconventional.\u201d At first, in Stage 3, the child\u2019s reference group are immediate peers, so Stage 3 is sometimes called the\u00a0<strong>ethics of peer opinion<\/strong>. If peers believe, for example, that it is morally good to behave politely with as many people as possible, then the child is likely to agree with the group and to regard politeness as not merely an arbitrary social convention, but a moral \u201cgood.\u201d This approach to moral belief is a bit more stable than the approach in Stage 2 because the child is taking into account the reactions not just of one other person, but of many. But it can still lead astray if the group settles on beliefs that adults consider morally wrong, like \u201cShoplifting for candy bars is fun and desirable.\u201d<\/p>\n<p>Eventually, as the child becomes a youth and the social world expands, even more, he or she acquires even larger numbers of peers and friends. He or she is, therefore, more likely to encounter disagreements about ethical issues and beliefs. Resolving the complexities lead to Stage 4, the\u00a0<strong>ethics of law and order<\/strong>, in which the young person increasingly frames moral beliefs in terms of what the majority of society believes. Now, an action is morally good if it is legal or at least customarily approved by most people, including people whom the youth does not know personally. This attitude leads to an even more stable set of principles than in the previous stage, though it is still not immune from ethical mistakes. A community or society may agree, for example, that people of a certain race should be treated with deliberate disrespect, or that a factory owner is entitled to dump wastewater into a commonly shared lake or river. To develop ethical principles that reliably avoid mistakes like these require further stages of moral development.<\/p>\n<div>\n<h3>Postconventional: Social Contract and Universal Principles<\/h3>\n<\/div>\n<p>As a person becomes able to think abstractly (or \u201cformally,\u201d in Piaget\u2019s sense), ethical beliefs shift from acceptance of what the community\u00a0<strong>does\u00a0<\/strong>believe to the\u00a0<strong>process\u00a0<\/strong>by which community beliefs are formed. The new focus constitutes Stage 5, the <strong>ethics of social contract<\/strong>. Now an action, belief, or practice is morally good if it has been created through fair, democratic processes that respect the rights of the people affected. Consider, for example, the laws in some areas that require motorcyclists to wear helmets. In what sense are the laws about this behavior ethical? Was it created by consulting with and gaining the consent of the relevant people? Were cyclists consulted, and did they give consent? Or how about doctors or the cyclists\u2019 families? Reasonable, thoughtful individuals disagree about how thoroughly and fairly these\u00a0<strong>consultation <\/strong>processes should be. In focusing on the processes by which the law was created; however, individuals are thinking according to Stage 5, the ethics of social contract, regardless of the position they take about wearing helmets. In this sense, beliefs on both sides of a debate about an issue can sometimes be morally sound, even if they contradict each other.<\/p>\n<p>Paying attention to due process certainly seems like it should help to avoid mindless conformity to conventional moral beliefs. As an ethical strategy, though, it too can sometimes fail. The problem is that an ethics of social contract places more faith in the democratic process than the process sometimes deserves, and does not pay enough attention to the content of what gets decided. In principle (and occasionally in practice), a society could decide democratically to kill off every member of a racial minority, but would deciding this by due process make it ethical? The realization that ethical means can sometimes serve unethical ends leads some individuals toward Stage 6, the\u00a0<strong>ethics of self-chosen, universal principles<\/strong>. At this final stage, the morally good action is based on personally held principles that apply both to the person\u2019s immediate life as well as to the larger community and society. The universal principles may include a belief in democratic due process (Stage 5 ethics), but also other principles, such as a belief in the dignity of all human life or the sacredness of the natural environment. At Stage 6, the universal principles will guide a person\u2019s beliefs even if the principles mean occasionally disagreeing with what is customary (Stage 4) or even with what is legal (Stage 5).<\/p>\n<p><iframe loading=\"lazy\" id=\"oembed-1\" title=\"Kohlberg\u2019s 6 Stages of Moral Development\" width=\"500\" height=\"281\" src=\"https:\/\/www.youtube.com\/embed\/bounwXLkme4?feature=oembed&#38;rel=0\" frameborder=\"0\" allowfullscreen=\"allowfullscreen\"><\/iframe><\/p>\n<p><strong>Video 1.\u00a0<\/strong><em>Kohlberg&#8217;s Six Stages of Moral Development<\/em> explains the stages of moral reasoning and applies it to an example scenario.<\/p>\n<div>\n<div class=\"textbox tryit\">\n<h3>Try It<\/h3>\n<p>\t<iframe id=\"lumen_assessment_16604\" class=\"resizable\" src=\"https:\/\/assessments.lumenlearning.com\/assessments\/load?assessment_id=16604&#38;embed=1&#38;external_user_id=&#38;external_context_id=&#38;iframe_resize_id=lumen_assessment_16604\" frameborder=\"0\" style=\"border:none;width:100%;height:100%;min-height:400px;\"><br \/>\n\t<\/iframe><\/p>\n<\/div>\n<h3>Kohlberg and the Heinz Dilemma<\/h3>\n<\/div>\n<p>The Heinz dilemma is a frequently used example to help us understand Kohlberg\u2019s stages of moral development. How would you answer this dilemma? Kohlberg was not interested in whether you answer yes or no to the dilemma: Instead, he was interested in the reasoning behind your answer.<\/p>\n<p><em>In Europe, a woman was near death from a special kind of cancer. There was one drug that the doctors thought might save her. It was a form of radium that a druggist in the same town had recently discovered. The drug was expensive to make, but the druggist was charging ten times what the drug cost him to make. He paid $200 for the radium and charged $2,000 for a small dose of the drug. The sick woman&#8217;s husband, Heinz, went to everyone he knew to borrow the money, but he could only get together about $1,000, which is half of what it cost. He told the druggist that his wife was dying and asked him to sell it cheaper or let him pay later. But the druggist said: \u201cNo, I discovered the drug and I&#8217;m going to make money from it.\u201d So Heinz got desperate and broke into the man&#8217;s store to steal the drug for his wife. Should the husband have done that? (Kohlberg, 1969, p. 379)<\/em><\/p>\n<p>From a theoretical point of view, it is not important what the participant thinks that Heinz should do. Kohlberg\u2019s theory holds that the justification the participant offers is what is significant, the form of their response. Below are some of many examples of possible arguments that belong to the six stages:<\/p>\n<ul>\n<li>Stage one (obedience): Heinz should not steal the medicine because he will consequently be put in prison, which will mean he is a bad person. OR\u00a0Heinz should steal the medicine because it is only worth $200 and not how much the druggist wanted for it; Heinz had even offered to pay for it and was not stealing anything else.<\/li>\n<li>Stage two (self-interest): Heinz should steal the medicine because he will be much happier if he saves his wife, even if he will have to serve a prison sentence. OR Heinz should not steal the medicine because prison is an awful place, and he would more likely languish in a jail cell than over his wife\u2019s death.<\/li>\n<li>Stage three (conformity): Heinz should steal the medicine because his wife expects it; he wants to be a good husband. OR Heinz should not steal the drug because stealing is bad, and he is not a criminal; he has tried to do everything he can without breaking the law, you cannot blame him.<\/li>\n<li>Stage four (law-and-order): Heinz should not steal the medicine because the law prohibits stealing, making it illegal. OR Heinz should steal the drug for his wife but also take the prescribed punishment for the crime as well as paying the druggist what he is owed. Criminals cannot just run around without regard for the law; actions have consequences.<\/li>\n<li>Stage five (social contract orientation): Heinz should steal the medicine because everyone has a right to choose life, regardless of the law. OR Heinz should not steal the medicine because the scientist has a right to fair compensation. Even if his wife is sick, it does not make his actions right.<\/li>\n<li>Stage six (universal human ethics): Heinz should steal the medicine because saving a human life is a more fundamental value than the property rights of another person. OR Heinz should not steal the medicine because others may need medicine just as badly, and their lives are equally significant.<\/li>\n<\/ul>\n<div class=\"textbox exercises\">\n<h3>Think It Over<\/h3>\n<p>Consider your decision-making processes.\u00a0What guides your decisions?\u00a0Are you primarily concerned with your personal well-being?\u00a0Do you make choices based on what other people will think about your decision?\u00a0Or are you guided by other principles?\u00a0To what extent is this approach guided by your culture?<\/p>\n<\/div>\n<p>Kohlberg continued to explore his theory after he published his research. He postulated that there could be other stages and that there could be transitions into each stage. One thing that Kohlberg never fully addressed was his use of nearly all-male samples. Men and women tend to have very different styles of moral decision-making; men tend to be very justice-oriented, while women tend to be more compassion-oriented. In terms of Kohlberg\u2019s stages, women tend to be in lower stages than men because of their compassion orientation.<\/p>\n<p>Carol Gilligan was one of Kohlberg\u2019s research assistants. She believed that Kohlberg\u2019s theory was inherently biased against women. Gilligan suggests that the biggest reason that there is a gender bias in Kohlberg\u2019s theory is that males tend to focus on logic and rules. In contrast, women focus on caring for others and relationships. She suggests, then, that in order to truly measure women\u2019s moral development, it was necessary to create a measure specifically for women. Gilligan was clear that she did not believe neither male nor female moral development was better, but rather that they were equally important.<\/p>\n<div>\n<h2>Gilligan\u2019s Morality of Care<\/h2>\n<\/div>\n<p>As logical as they sound, Kohlberg\u2019s stages of moral justice are not sufficient for understanding the development of moral beliefs. To see why, suppose that you have a student who asks for an extension of the deadline for an assignment. The justice orientation of Kohlberg\u2019s theory would prompt you to consider issues of whether granting the request is fair. Would the late student be able to put more effort into the assignment than other students? Would the extension place a difficult demand on you, since you would have less time to mark the assignments? These are important considerations related to the rights of the students and the teacher. In addition to these, however, are considerations having to do with the responsibilities that you and the requesting student have for each other and others. Does the student have a valid personal reason (illness, death in the family, etc.) for the assignment being late? Will the assignment lose its educational value if the student has to turn it in prematurely? These latter questions have less to do with fairness and rights and more to do with taking care of and responsibility for students. They require a framework different from Kohlberg\u2019s to be understood fully.<\/p>\n<p>One such framework has been developed by Carol Gilligan, whose ideas center on\u00a0<strong>morality of care<\/strong>, or system of beliefs about human responsibilities, care, and consideration for others. Gilligan proposed three moral positions that represent different extents or breadth of ethical care. Unlike Kohlberg or Piaget, she does not claim that the positions form a strictly developmental sequence, but only that they can be ranked hierarchically according to their depth or subtlety. In this respect, her theory is \u201csemi-developmental\u201d in a way similar to Maslow\u2019s theory of motivation (Brown &amp; Gilligan, 1992; Taylor, Gilligan, &amp; Sullivan, 1995). Table 9.1\u00a0summarizes the three moral positions from Gilligan\u2019s theory.<\/p>\n<p><strong>Table 7.13.1.\u00a0<\/strong>Positions of moral development according to Gilligan<\/p>\n<table class=\"lines\" style=\"height: 60px\">\n<tbody>\n<tr style=\"height: 12px\">\n<td style=\"height: 12px;width: 359.5px\"><span class=\"loose\"><strong>Moral position<\/strong><\/span><\/td>\n<td style=\"height: 12px;width: 457.5px\"><span class=\"loose\"><strong>Definition of what is morally good<\/strong><\/span><\/td>\n<\/tr>\n<tr style=\"height: 12px\">\n<td style=\"height: 12px;width: 359.5px\"><span class=\"loose\">Position 1: Survival orientation<\/span><\/td>\n<td style=\"height: 12px;width: 457.5px\"><span class=\"loose\">Action that considers one\u2019s personal needs only<\/span><\/td>\n<\/tr>\n<tr style=\"height: 12px\">\n<td style=\"height: 12px;width: 359.5px\"><span class=\"loose\">Position 2: Conventional care<\/span><\/td>\n<td style=\"height: 12px;width: 457.5px\"><span class=\"loose\">Action that considers others\u2019 needs or preferences, but not one\u2019s own<\/span><\/td>\n<\/tr>\n<tr style=\"height: 12px\">\n<td style=\"height: 12px;width: 359.5px\"><span class=\"loose\">Position 3: Integrated care<\/span><\/td>\n<td style=\"height: 12px;width: 457.5px\"><span class=\"loose\">Action that attempts to coordinate one\u2019s own personal needs with those of others<\/span><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<div>\n<h3>Position 1: Caring as Survival<\/h3>\n<\/div>\n<p>The most basic kind of caring is a\u00a0<strong>survival orientation<\/strong>, in which a person is concerned primarily with his or her welfare. If a teenage girl with this ethical position is wondering whether to get an abortion, for example, she will be concerned entirely with the effects of the abortion on herself. The morally good choice will be whatever creates the least stress for herself, and that disrupts her own life the least. Responsibilities to others (the baby, the father, or her family) play little or no part in her thinking.<\/p>\n<p>As a moral position, a survival orientation is obviously not satisfactory for classrooms on a widespread scale. If every student only looked out for himself or herself, classroom life might become rather unpleasant! Nonetheless, there are situations in which focusing primarily on yourself is both a sign of good mental health and relevant to teachers. For a child who has been bullied at school or sexually abused at home, for example, it is both healthy and\u00a0morally desirable to speak out about how bullying or abuse has affected the victim. Doing so means essentially looking out for the victim\u2019s own needs at the expense of others\u2019 needs, including the bully\u2019s or abuser\u2019s. Speaking out, in this case, requires a survival orientation and is healthy because the child is taking care of herself.<\/p>\n<div>\n<h3>Position 2: Conventional Caring<\/h3>\n<\/div>\n<p>A more subtle moral position is\u00a0<strong>caring for others<\/strong>, in which a person is concerned about others\u2019 happiness and welfare, and about reconciling or integrating others\u2019 needs where they conflict with each other. In considering an abortion, for example, the teenager at this position would think primarily about what other people prefer. Do the father, her parents, and\/or her doctor want her to keep the child? The morally good choice becomes whatever will please others the best. This position is more demanding than Position 1, ethically, and intellectually, because it requires coordinating several persons\u2019 needs and values. Nevertheless, it is often morally insufficient because it ignores one crucial person: the self.<\/p>\n<p>In classrooms, students who operate from Position 2 can be very desirable in some ways; they can be eager to please, considerate, and good at fitting in and at working cooperatively with others. Because these qualities are usually welcome in a busy classroom, teachers can be tempted to reward students for developing and using them. The problem with rewarding Position 2 ethics, however, is that doing so neglects the student\u2019s development\u2014his or her own academic and personal goals or values. Sooner or later, personal goals, values, and identity need attention and care, and educators have a responsibility for assisting students in discovering and clarifying them.<\/p>\n<div>\n<h3>Position 3: Integrated Caring<\/h3>\n<\/div>\n<p>The most developed form of moral caring in Gilligan\u2019s model is\u00a0<strong>integrated caring<\/strong>, the coordination of personal needs and values with those of others. Now the morally good choice takes account of everyone, <em>including<\/em>\u00a0yourself, not everyone\u00a0<em>except<\/em>\u00a0yourself. In considering an abortion, a woman at Position 3 would think not only about the consequences for the father, the unborn child, and her family but also about the consequences for herself. How would bearing a child affect her own needs, values, and plans? This perspective leads to moral beliefs that are more comprehensive but ironically are also more prone to dilemmas because the widest possible range of individuals is being considered.<\/p>\n<p>In classrooms, integrated caring is most likely to surface whenever teachers give students wide, sustained freedom to make choices. If students have little flexibility in their actions, there is little room for considering\u00a0<em>anyone\u2019s<\/em>\u00a0needs or values, whether their own or others\u2019. If the teacher says simply: \u201cDo the homework on page 50 and turn it in tomorrow morning,\u201d then the main issue becomes compliance, not a moral choice. Suppose instead that she says something like this: \u201cOver the next two months, figure out an inquiry project about the use of water resources in our town. Organize it any way you want\u2014talk to people, read widely about it, and share it with the class in a way that all of us, including yourself, will find meaningful.\u201d An assignment like this poses moral challenges that are not only educational but also moral since it requires students to make value judgments. Why? For one thing, students must decide what aspect of the topic matters to them. Such a decision is partly a matter of personal values. For another thing, students have to consider how to make the topic meaningful or important to\u00a0<em>others<\/em>\u00a0in the class. Third, because the timeline for completion is relatively far in the future, students may have to weigh personal priorities (like spending time with friends or family) against educational priorities (working on the assignment a bit more on the weekend). As you might suspect, some students might have trouble making good choices when given this sort of freedom\u2014and their teachers might, therefore, be cautious about giving such an assignment. Nevertheless, the\u00a0difficulties in making choices are part of Gilligan\u2019s point: integrated caring is indeed more demanding than caring based only on survival or on consideration of others. Not all students may be ready for it.<\/p>\n<p><iframe loading=\"lazy\" id=\"oembed-2\" title=\"Carol Gilligan&#39;s Theory of Moral Development\" width=\"500\" height=\"281\" src=\"https:\/\/www.youtube.com\/embed\/HctzZwwueL4?feature=oembed&#38;rel=0\" frameborder=\"0\" allowfullscreen=\"allowfullscreen\"><\/iframe><\/p>\n<p><strong>Video 7.13.2.\u00a0<\/strong><em>Carol Gilligan&#8217;s Theory of Moral Development<\/em> explains the difference in moral development from the care perspective that females often take in society.<\/p>\n<div class=\"textbox tryit\">\n<h3>Try It<\/h3>\n<p>\t<iframe id=\"lumen_assessment_16616\" class=\"resizable\" src=\"https:\/\/assessments.lumenlearning.com\/assessments\/load?assessment_id=16616&#38;embed=1&#38;external_user_id=&#38;external_context_id=&#38;iframe_resize_id=lumen_assessment_16616\" frameborder=\"0\" style=\"border:none;width:100%;height:100%;min-height:400px;\"><br \/>\n\t<\/iframe><\/p>\n<\/div>\n<div>\n<h1><\/h1>\n<\/div>\n<div class=\"textbox key-takeaways\">\n<h3>Glossary<\/h3>\n<p><strong>stage of moral reasoning: \u00a0<\/strong>process proposed by Kohlberg; humans move through three stages of moral development<\/p>\n<\/div>\n<p>\t<iframe id=\"lumen_assessment_4845\" class=\"resizable\" src=\"https:\/\/assessments.lumenlearning.com\/assessments\/load?assessment_id=4845&#38;embed=1&#38;external_user_id=&#38;external_context_id=&#38;iframe_resize_id=lumen_assessment_4845\" frameborder=\"0\" style=\"border:none;width:100%;height:100%;min-height:400px;\"><br \/>\n\t<\/iframe><\/p>\n\n\t\t\t <section class=\"citations-section\" role=\"contentinfo\">\n\t\t\t <h3>Candela Citations<\/h3>\n\t\t\t\t\t <div>\n\t\t\t\t\t\t <div id=\"citation-list-3869\">\n\t\t\t\t\t\t\t <div class=\"licensing\"><div class=\"license-attribution-dropdown-subheading\">CC licensed content, Original<\/div><ul class=\"citation-list\"><li>Psychology in Real Life: Moral Reasoning. <strong>Authored by<\/strong>: Patrick Carroll for Lumen Learning. <strong>Provided by<\/strong>: Lumen Learning. <strong>License<\/strong>: <em><a target=\"_blank\" rel=\"license\" href=\"https:\/\/creativecommons.org\/licenses\/by\/4.0\/\">CC BY: Attribution<\/a><\/em><\/li><li>Similar\/Dissimilar Puppet Preference Example. <strong>Provided by<\/strong>: UBCHamlinLab . <strong>Located at<\/strong>: <a target=\"_blank\" href=\"https:\/\/www.youtube.com\/watch?v=aT4ljlQw-Io\">https:\/\/www.youtube.com\/watch?v=aT4ljlQw-Io<\/a>. <strong>License<\/strong>: <em>All Rights Reserved<\/em><\/li><\/ul><div class=\"license-attribution-dropdown-subheading\">CC licensed content, Shared previously<\/div><ul class=\"citation-list\"><li>Picture of baby. <strong>Authored by<\/strong>: adtkedia . <strong>Located at<\/strong>: <a target=\"_blank\" href=\"https:\/\/pixabay.com\/p-1709003\/?no_redirect\">https:\/\/pixabay.com\/p-1709003\/?no_redirect<\/a>. <strong>License<\/strong>: <em><a target=\"_blank\" rel=\"license\" href=\"https:\/\/creativecommons.org\/about\/cc0\">CC0: No Rights Reserved<\/a><\/em><\/li><\/ul><div class=\"license-attribution-dropdown-subheading\">All rights reserved content<\/div><ul class=\"citation-list\"><li>Videos shared with permission from Kiley Hamlin. <strong>Provided by<\/strong>: The University of British Columbia: Vancouver Campus. <strong>Located at<\/strong>: <a target=\"_blank\" href=\"http:\/\/cic.psych.ubc.ca\/media-videos\/\">http:\/\/cic.psych.ubc.ca\/media-videos\/<\/a>. <strong>License<\/strong>: <em>All Rights Reserved<\/em><\/li><li>Babies want bad behavior punished video. <strong>Authored by<\/strong>: Kiley Hamlin. <strong>Provided by<\/strong>: Live Science. <strong>Located at<\/strong>: <a target=\"_blank\" href=\"http:\/\/www.livescience.com\/17205-babies-bad-behavior-punished.html\">http:\/\/www.livescience.com\/17205-babies-bad-behavior-punished.html<\/a>. <strong>License<\/strong>: <em>All Rights Reserved<\/em><\/li><li>Graham Cracker Choice. <strong>Provided by<\/strong>: UBCHamlinLab. <strong>Located at<\/strong>: <a target=\"_blank\" href=\"https:\/\/www.youtube.com\/watch?v=VY005Pia4uA\">https:\/\/www.youtube.com\/watch?v=VY005Pia4uA<\/a>. <strong>License<\/strong>: <em>All Rights Reserved<\/em><\/li><li>Nice Blue Dog. <strong>Provided by<\/strong>: UBCHamlinLab . <strong>Located at<\/strong>: <a target=\"_blank\" href=\"https:\/\/www.youtube.com\/watch?v=Ijiru5ggPVQ\">https:\/\/www.youtube.com\/watch?v=Ijiru5ggPVQ<\/a>. <strong>License<\/strong>: <em>All Rights Reserved<\/em><\/li><\/ul><\/div>\n\t\t\t\t\t\t <\/div>\n\t\t\t\t\t <\/div>\n\t\t\t <\/section>","protected":false},"author":29,"menu_order":6,"template":"","meta":{"_candela_citation":"[{\"type\":\"cc\",\"description\":\"Picture of baby\",\"author\":\"adtkedia \",\"organization\":\"\",\"url\":\"https:\/\/pixabay.com\/p-1709003\/?no_redirect\",\"project\":\"\",\"license\":\"cc0\",\"license_terms\":\"\"},{\"type\":\"original\",\"description\":\"Psychology in Real 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