A time for moral actions: Moral identity, morality-as-cooperation and moral circles predict support of collective action to fight the COVID-19 pandemic in an international sample

Boggio, P. S., Nezlek, J. B., et al. (2022).

Journal of Personality and Social Psychology,

122(4), 937-956.

https://doi.org/10.1037/pspi0000391

Abstract

Understanding what factors are linked to public health behavior in a global pandemic is critical to mobilizing an effective public health response. Although public policy and health messages are often framed through the lens of individual benefit, many of the behavioral strategies needed to combat a pandemic require individual sacrifices to benefit the collective welfare. Therefore, we examined the relationship between individuals’ morality and their support for public health measures. In a large-scale study with samples from 68 countries worldwide (Study 1; N = 46,576), we found robust evidence that moral identity, morality-as-cooperation, and moral circles are each positively related to people’s willingness to engage in public health behaviors and policy support. Together, these moral dispositions accounted for 9.8%, 10.2%, and 6.2% of support for limiting contact, improving hygiene, and supporting policy change, respectively. These morality variables (Study 2) and Schwartz’s values dimensions (Study 3) were also associated with behavioral responses across 42 countries in the form of reduced physical mobility during the pandemic. These results suggest that morality may help mobilize citizens to support public health policy.

----------------

Here is a summary of this research.  I could not find a free pdf.

The COVID-19 pandemic has had a significant impact on the world, and it has required individuals to make sacrifices for the collective good. The authors of this study were interested in understanding how individuals' moral identities, their beliefs about morality, and their sense of moral community might influence their willingness to support collective action to fight the pandemic.

The authors conducted a study with a sample of over 46,000 people from 68 countries. They found that people who had a strong moral identity, who believed that morality is about cooperation, and who had a broad sense of moral community were more likely to support collective action to fight the pandemic. These findings suggest that individuals' moral identities and beliefs can play an important role in motivating them to take action to benefit the collective good.

The authors conclude that their findings have important implications for public health campaigns. They suggest that public health campaigns should focus on appealing to people's moral identities and beliefs in order to motivate them to take action to fight the pandemic.

Here are some of the key findings of the study:

• People with a strong moral identity were more likely to support collective action to fight the pandemic.
• People who believed that morality is about cooperation were more likely to support collective action to fight the pandemic.
• People who had a broad sense of moral community were more likely to support collective action to fight the pandemic.

These findings suggest that individuals' moral identities and beliefs can play an important role in motivating them to take action to benefit the collective good.

Exploring the Association between Character Strengths and Moral Functioning

Han, H., Dawson, K. J., et al. 

(2022, April 6). PsyArXiv

https://doi.org/10.1080/10508422.2022.2063867

Abstract

We explored the relationship between 24 character strengths measured by the Global Assessment of Character Strengths (GACS), which was revised from the original VIA instrument, and moral functioning comprising postconventional moral reasoning, empathic traits and moral identity. Bayesian Model Averaging (BMA) was employed to explore the best models, which were more parsimonious than full regression models estimated through frequentist regression, predicting moral functioning indicators with the 24 candidate character strength predictors. Our exploration was conducted with a dataset collected from 666 college students at a public university in the Southern United States. Results showed that character strengths as measured by GACS partially predicted relevant moral functioning indicators. Performance evaluation results demonstrated that the best models identified by BMA performed significantly better than the full models estimated by frequentist regression in terms of AIC, BIC, and cross-validation accuracy. We discuss theoretical and methodological implications of the findings for future studies addressing character strengths and moral functioning.

From the Discussion

Although the postconventional reasoning was relatively weakly associated with character strengths, several character strengths were still significantly associated with it. We were able to discover its association with several character strengths, particularly those within the domain of intellectual ability.One possible explanation is that intellectual strengths enable people to evaluate moral issues from diverse perspectives and appreciate moral values and principles beyond existing conventions and norms (Kohlberg, 1968). Having such intellectual strengths can thus allow them to engage in sophisticated moral reasoning. For instance, wisdom, judgment, and curiosity demonstrated positive correlation with postconventional reasoning as Han (2019) proposed.  Another possible explanation is that the DIT focuses on hypothetical, abstract moral reasoning, instead of decision making in concrete situations (Rest et al., 1999b). Therefore, the emergence of positive association between intellectual strengths and postconventional moral reasoning in the current study is plausible.

The trend of positive relationships between character strengths and moral functioning indicators was also reported from best model exploration through BMA.  First, postconventional reasoning was best predicted by intellectual strengths, curiosity, and wisdom, plus kindness. Second, EC was positively predicted by love, kindness, and gratitude. Third, PT was positively associated with wisdom and gratitude in the best model. Fourth, moral internalization was positively predicted by kindness and gratitude.

The research is here.

A chip off the (im)moral block? Lay beliefs about genetic heritability predicts whether family members’ actions affect self-judgments

Peetz, J., Wohl, M. J. A., Wilson, A. E., 

& Dawson, A. 

(2021, March 18).

https://doi.org/10.31234/osf.io/nfk9e

Abstract

The idea of heritability may have consequences for individuals’ sense of self by connecting identity to the actions of others who happen to share genetic ties. Across seven experimental studies (total N=2,628), recalling morally bad or good actions by family members influenced individuals’ moral self among those who endorse a lay belief that moral character is genetically heritable, but not among those who did not endorse this belief (Study 1-5). In contrast, recalling actions by unrelated individuals had no effect, regardless of lay beliefs (Study 2, 5), the endorsement of other relevant lay beliefs did not moderate the effect of parent’s actions on self-judgments (Study 3). Individuals who endorsed heritability beliefs also chose less helpful responses to hypothetical helping scenarios if they had recalled unhelpful (vs. helpful) acts by a genetically-related family member (Study 5). Taken together, these studies suggest that lay beliefs in the role of genetics are important for self-perceptions.

General Discussion 

In the present research, we examined whether a person’s convictions about their own moral character might be shaped, in part, by the actions of others. Across seven studies, we found evidence that past actions by genetically related family members, and specifically parents, can influence an individual’s sense of moral self –but only if that individual believes that the critical aspect of the self (in our studies, moral character) is genetically inherited (Study 1-5). Past actions by genetically unrelated individuals such as friends or strangers (Study 2), and unrelated family members (Study 5) did not affect participants’ moral self-judgment in the same way, and other lay beliefs(i.e., socialization and the malleability of morality) did not moderate the influence of parents’ actions in the same way (Study 3).

Theoretical Contributions

Self and Identity

This research helps disentangle some of the questions about whether and when other people’s action may influence individuals’ self-concept.  Although the existing literature has demonstrated that the actions of others can indeed have an impact on the self (e.g., people may feel threatened, embarrassed, proud or guilty when reminded of the actions of others and may sometimes believe they will be judged on the basis of others’ actions), past work has not focused on how actions of others might affect self-concept. Further, prior research in this vein has not typically systematically considered whether the effects of others’ actions on the self is the result of that relation being chosen (i.e., friendship), being due to group membership, or being due to genetics(i.e., family). We extend past knowledge in this field by examining whether people’s beliefs about genetic heritability can determine the degree to which family members’ actions predict one’s own self-judgments.   

The research is here.

Generosity without borders: The interactive effect of spatial distance and donation goals on charitable giving

A. Jing Xu, M. A. Rodas, C. J. Torelli
Organizational Behavior and 
Human Decision Processes
Volume 161, November 2020, Pages 65-78

Abstract

Although past research suggests that people are more likely to donate money to nearby causes to maximize their positive impact on others’ lives, donations to foreign causes are growing rapidly. Incorporating both other-focused impact goals and self-focused moral goals into our conceptualization, we propose that an interplay between the accessibility of impact/moral goals and the spatial distance between donors and recipients of charitable causes (e.g., faraway vs. nearby recipients) influences charitable behaviors (e.g., donation amounts and charitable choices). Specifically, when the goal to maintain a moral self-concept (impact recipients’ lives) is accessible, donors experience a more expansive conception of their moral circle (apply the “closeness-equals-impact” heuristic) and donate more money to faraway (nearby) causes. We further demonstrate that moral (impact) goals are more abstract (concrete) motivations, and their effects also emerge when priming an abstract (concrete) mindset. Five studies support these predictions while ruling out alternative interpretations.

Highlights

• The goal to maintain a moral self-concept leads to higher donations to faraway causes.

• This effect is mediated by perceived expansion of one’s circle of moral regard.

• The goal to impact recipients’ lives leads to higher donations to nearby causes.

• Moral goals are abstract and can be activated by an abstract mindset.

• Impact goals are concrete and can be activated by a concrete mindset.

• Self-importance of moral identity moderates the effect of spatial distance on donations.

The research is here.

To cheat or not to cheat? Researchers uncover the moral dilemmas of doping

Press Release
University of Birmingham
Originally posted May 9, 2019

Elite athletes are less likely to take banned substances if they consider the morality of what they are doing, and not just the health consequences of doping, according to a new study led by the University of Birmingham and funded by the World Anti-Doping Agency (WADA).

(cut)

The researchers were also interested in finding out what factors might reduce these justifications, which would ultimately allow athletes to suppress their feelings of guilt and use banned substances. The key factor which seems to protect athletes from doping was moral identity. This means how important it was to the players to be a moral person, and how strong their moral values, such as being fair or honest, were. Those players who had a strong moral identity did not use justifications for doping, expected to feel more guilt for doping, and ultimately were less likely to dope.

The researchers also found that coaches' behavior, and the 'performance climate' in which athletes were training also had a significant effect on their doping likelihood. If coaches were creating a climate in which players who made a mistake were penalised, or if they gave undue attention to the best players, athletes were more likely to turn towards banned substances. The coach can therefore play an important role in doping prevention.

The research findings are forming the basis for anti-doping interventions aimed at challenging players' attitudes towards banned substances. Funded by the World Anti-Doping Agency and the International Olympic Committee, the team has developed a series of interventions which highlight the moral angle through stories of athletes who have been affected by these issues, and what it has meant for them, and for their team mates and families.

The pressor is here.

Moral identity relates to the neural processing of third-party moral behavior

Carolina Pletti, Jean Decety, & Markus Paulus
Social Cognitive and Affective Neuroscience
https://doi.org/10.1093/scan/nsz016

Abstract

Moral identity, or moral self, is the degree to which being moral is important to a person’s self-concept. It is hypothesized to be the “missing link” between moral judgment and moral action. However, its cognitive and psychophysiological mechanisms are still subject to debate. In this study, we used Event-Related Potentials (ERPs) to examine whether the moral self concept is related to how people process prosocial and antisocial actions. To this end, participants’ implicit and explicit moral self-concept was assessed. We examined whether individual differences in moral identity relate to differences in early, automatic processes (i.e. EPN, N2) or late, cognitively controlled processes (i.e. LPP) while observing prosocial and antisocial situations. Results show that a higher implicit moral self was related to a lower EPN amplitude for prosocial scenarios. In addition, an enhanced explicit moral self was related to a lower N2 amplitude for prosocial scenarios. The findings demonstrate that the moral self affects the neural processing of morally relevant stimuli during third-party evaluations. They support theoretical considerations that the moral self already affects (early) processing of moral information.

Here is the conclusion:

Taken together, notwithstanding some limitations, this study provides novel insights into the
nature of the moral self. Importantly, the results suggest that the moral self concept influences the
early processing of morally relevant contexts. Moreover, the implicit and the explicit moral self
concepts have different neural correlates, influencing respectively early and intermediate processing
stages. Overall, the findings inform theoretical approaches on how the moral self informs social
information processing (Lapsley & Narvaez, 2004).

Why are smarter individuals more prosocial? A study on the mediating roles of empathy and moral identity

Qingke Guoa, Peng Suna, Minghang Caia, Xiling Zhang, & Kexin Song
Intelligence
Volume 75, July–August 2019, Pages 1-8

Abstract

The purpose of this study is to examine whether there is an association between intelligence and prosocial behavior (PSB), and whether this association is mediated by empathy and moral identity. Chinese version of the Raven's Standard Progressive Matrices, the Self-Report Altruism Scale Distinguished by the Recipient, Interpersonal Reactivity Index, and the Internalization subscale of the Self-Importance of Moral Identity Scale were administered to 518 (N female = 254, M age = 19.79) undergraduate students. The results showed that fluid intelligence was significantly correlated with self-reported PSB; moral identity, perspective taking, and empathic concern could account for the positive association between intelligence and PSB; the mediation effects of moral identity and empathy were consistent across gender.

The article is here.

Here is part of the Discussion:

This is consistent with previous findings that highly intelligent individuals are more likely to engage in prosocial and civic activities (Aranda & Siyaranamual, 2014; Bekkers & Wiepking, 2011; Wiepking & Maas, 2009). One explanation of the intelligence-prosocial association is that highly intelligent individuals are better able to perceive and understand the desires and feelings of the person in need, and are quicker in making proper decisions and figuring out which behaviors should be enacted (Eisenberg et al., 2015; Gottfredson, 1997). Another explanation is that highly intelligent individuals are smart enough to realize that PSB is rewarding in the long run. PSB is rewarding because the helper is more likely to be selected as a coalition partner or a mate (Millet & Dewitte, 2007; Zahavi, 1977).

Leaders matter morally: The role of ethical leadership in shaping employee moral cognition and misconduct.

Moore, C., Mayer, D. M., Chiang, F. F. T., Crossley, C., Karlesky, M. J., & Birtch, T. A. (2019). Journal of Applied Psychology, 104(1), 123-145.

Abstract

There has long been interest in how leaders influence the unethical behavior of those who they lead. However, research in this area has tended to focus on leaders’ direct influence over subordinate behavior, such as through role modeling or eliciting positive social exchange. We extend this research by examining how ethical leaders affect how employees construe morally problematic decisions, ultimately influencing their behavior. Across four studies, diverse in methods (lab and field) and national context (the United States and China), we find that ethical leadership decreases employees’ propensity to morally disengage, with ultimate effects on employees’ unethical decisions and deviant behavior. Further, employee moral identity moderates this mediated effect. However, the form of this moderation is not consistent. In Studies 2 and 4, we find that ethical leaders have the largest positive influence over individuals with a weak moral identity (providing a “saving grace”), whereas in Study 3, we find that ethical leaders have the largest positive influence over individuals with a strong moral identity (catalyzing a “virtuous synergy”). We use these findings to speculate about when ethical leaders might function as a “saving grace” versus a “virtuous synergy.” Together, our results suggest that employee misconduct stems from a complex interaction between employees, their leaders, and the context in which this relationship takes place, specifically via leaders’ influence over employees’ moral cognition.

Here is the Conclusion:

Our research points to one of the reasons why 'cleaning house' of morally compromised leaders after scandals may be less effective than we might expect. The fact that leadership affects the extent to which subordinates morally disengage means that their influence may be more profound and nefarious than one might conclude given earlier understandings of the mechanisms through which ethical leadership elicits its outcomes. One can eliminate perverse incentives and remove poor role models, but once a leader shifts how subordinates cognitively construe decisions with ethical import, their continuing influence on employee misconduct may be harder to undo.

The info is here.

Leaders matter morally: The role of ethical leadership in shaping employee moral cognition and misconduct.

Moore, C., Mayer, D. M., Chiang, and others
Journal of Applied Psychology. Advance online publication.
http://dx.doi.org/10.1037/apl0000341

Abstract

There has long been interest in how leaders influence the unethical behavior of those who they lead. However, research in this area has tended to focus on leaders’ direct influence over subordinate behavior, such as through role modeling or eliciting positive social exchange. We extend this research by examining how ethical leaders affect how employees construe morally problematic decisions, ultimately influencing their behavior. Across four studies, diverse in methods (lab and field) and national context (the United States and China), we find that ethical leadership decreases employees’ propensity to morally disengage, with ultimate effects on employees’ unethical decisions and deviant behavior. Further, employee moral identity moderates this mediated effect. However, the form of this moderation is not consistent. In Studies 2 and 4, we find that ethical leaders have the largest positive influence over individuals with a weak moral identity (providing a “saving grace”), whereas in Study 3, we find that ethical leaders have the largest positive influence over individuals with a strong moral identity (catalyzing a “virtuous synergy”). We use these findings to speculate about when ethical leaders might function as a “saving grace” versus a “virtuous synergy.” Together, our results suggest that employee misconduct stems from a complex interaction between employees, their leaders, and the context in which this relationship takes place, specifically via leaders’ influence over employees’ moral cognition.

Beginning of the Discussion section

Three primary findings emerge from these four studies. First, we consistently find a negative relationship between ethical leadership and employee moral disengagement. This supports our primary hypothesis: leader behavior is associated with how employees construe decisions with ethical import. Our manipulation of ethical leadership and its resulting effects provide confidence that ethical leadership has a direct causal influence over employee moral disengagement.

In addition, this finding was consistent in both American and Chinese work contexts, suggesting the effect is not culturally bound.

Second, we also found evidence across all four studies that moral disengagement functions as a mechanism to explain the relationship between ethical leadership and employee unethical decisions and behaviors. Again, this result was consistent across time- and respondent-separated field studies and an experiment, in American and Chinese organizations, and using different measures of our primary constructs, providing important assurance of the generalizability of our findings and bolstering our confidence that moral disengagement as an important, unique, and robust mechanism to explain ethical leaders’ positive effects within their organizations.

Finally, we found persistent evidence that the centrality of an employee’s moral identity plays a key role in the relationship between ethical leadership and employee unethical decisions and behavior (through moral disengagement). However, the nature of this moderated relationship varied across studies.

Are free will believers nicer people? (Four studies suggest not)

Damien Crone and Neil Levy
Preprint
Created January 10, 2018

Abstract

Free will is widely considered a foundational component of Western moral and legal codes, and yet current conceptions of free will are widely thought to fit uncomfortably with much research in psychology and neuroscience. Recent research investigating the consequences of laypeople’s free will beliefs (FWBs) for everyday moral behavior suggest that stronger FWBs are associated with various desirable moral characteristics (e.g., greater helpfulness, less dishonesty). These findings have sparked concern regarding the potential for moral degeneration throughout society as science promotes a view of human behavior that is widely perceived to undermine the notion of free will. We report four studies (combined N =921) originally concerned with possible mediators and/or moderators of the abovementioned associations. Unexpectedly, we found no association between FWBs and moral behavior. Our findings suggest that the FWB – moral behavior association (and accompanying concerns regarding decreases in FWBs causing moral degeneration) may be overstated.

The research is here.

A cleansing fire: Moral outrage alleviates guilt and buffers threats to one’s moral identity

Rothschild, Z.K. & Keefer, L.A.
Motiv Emot (2017). doi:10.1007/s11031-017-9601-2

Abstract

Why do people express moral outrage? While this sentiment often stems from a perceived violation of some moral principle, we test the counter-intuitive possibility that moral outrage at third-party transgressions is sometimes a means of reducing guilt over one’s own moral failings and restoring a moral identity. We tested this guilt-driven account of outrage in five studies examining outrage at corporate labor exploitation and environmental destruction. Study 1 showed that personal guilt uniquely predicted moral outrage at corporate harm-doing and support for retributive punishment. Ingroup (vs. outgroup) wrongdoing elicited outrage at corporations through increased guilt, while the opportunity to express outrage reduced guilt (Study 2) and restored perceived personal morality (Study 3). Study 4 tested whether effects were due merely to downward social comparison and Study 5 showed that guilt-driven outrage was attenuated by an affirmation of moral identity in an unrelated context.

The article is here.

Does moral identity effectively predict moral behavior?: A meta-analysis

Steven G. Hertz and Tobias Krettenauer
Review of General Psychology, Vol 20(2), Jun 2016, 129-140.
http://dx.doi.org/10.1037/gpr0000062

Abstract

This meta-analysis examined the relationship between moral identity and moral behavior. It was based on 111 studies from a broad range of academic fields including business, developmental psychology and education, marketing, sociology, and sport sciences. Moral identity was found to be significantly associated with moral behavior (random effects model, r = .22, p < .01, 95% CI [.19, .25]). Effect sizes did not differ for behavioral outcomes (prosocial behavior, avoidance of antisocial behavior, ethical behavior). Studies that were entirely based on self-reports yielded larger effect sizes. In contrast, the smallest effect was found for studies that were based on implicit measures or used priming techniques to elicit moral identity. Moreover, a marginally significant effect of culture indicated that studies conducted in collectivistic cultures yielded lower effect sizes than studies from individualistic cultures. Overall, the meta-analysis provides support for the notion that moral identity strengthens individuals’ readiness to engage in prosocial and ethical behavior as well as to abstain from antisocial behavior. However, moral identity fares no better as a predictor of moral action than other psychological constructs.

And the conclusion...

Overall, three major conclusions can be drawn from this metaanalysis. First, considering all empirical evidence available it seems impossible to deny that moral identity positively predicts moral behavior in individuals from Western cultures. Although this finding does not refute research on moral hypocrisy, it put the claim that people want to appear moral, rather than be moral into perspective (Batson, 2011; Frimer et al., 2014). If this were always true, why would people who feel that morality matters to them engage more readily in moral action? Second, explicit self-report measures represent a valid and valuable approach to the moral identity construct. This is an important conclusion because many scholars feel that more effort should be invested into developing moral identity measures (e.g., Hardy & Carlo, 2011b; Jennings et al., 2015). Third, although moral identity positively predicts moral behavior the effect is not much stronger than the effects of other constructs, notably moral judgment or moral emotions. Thus, there is no reason to prioritize the moral identity construct as a predictor of moral action at the expense of other factors. Instead, it seems more appropriate to consider moral identity in a broader conceptual framework where it interacts with other personological and situational factors to bring about moral action. This approach is well underway in studies that investigate the moderating and mediating role of moral identity as a predictor of moral action (e.g., Aquino et al., 2007; Hardy et al., 2015). As part of this endeavor, it might become necessary to give up an overly homogenous notion of the moral identity construct in order to acknowledge that moral identities may consist of different motivations and goal orientations. Recently, Krettenauer and Casey (2015) provided evidence for two different types of moral identities, one that is primarily concerned with demonstrating morality to others, and one that is more inwardly defined by being consistent with one's values and beliefs. This differentiation has important ramifications for moral emotions and moral action and helps to explain why moral identities sometimes strengthen individuals' motivation to act morally and sometimes undermine it.

Age-Related Differences in Moral Identity Across Adulthood

T. Krettenauer, L. A. Murua, & F. Jia
Developmental Psychology, Apr 28 , 2016

Abstract

In this study, age-related differences in adults’ moral identity were investigated. Moral identity was conceptualized a context-dependent self-structure that becomes differentiated and (re)integrated in the course of development and that involves a broad range of value-orientations. Based on a cross-sectional sample of 252 participants aged 14 to 65 years (148 women, M = 33.5 years, SD = 16.9) and a modification of the Good Self-Assessment, it was demonstrated that mean-level of moral identity (averaged across the contexts of family, school/work, and community) significantly increased in the adult years, whereas cross-context differentiation showed a nonlinear trend peaking at the age of 25 years. Value-orientations that define individuals’ moral identity shifted so that self-direction and rule-conformity became more important with age. Age-related differences in moral identity were associated with, but not fully attributable to changes in personality traits. Overall, findings suggest that moral identity development is a lifelong process that starts in adolescence but expands well into middle age.

Here is an excerpt from the Discussion section:

The finding suggests that during adolescence and emerging adulthood individuals become more aware of changing moral priorities under varying circumstances. This process of differentiation is followed by the tendency to (re)integrate value priorities so that moral identities are not only defined by the self-importance of particular values, but by their consistent importance across different areas of life. This consistency may bolster individuals' sense of agency, as moral actions may be experienced as emanating from the self rather than from demand characteristics of external circumstances. Thus, the decline in cross-context differentiation in moral identities in adulthood may indicate that agentic desires become better integrated with morality, which has been described as an important goal of moral identity development by Frimer andWalker (2009).

The article is here.

The self is moral

We tend to think that our memories determine our identity, but it’s moral character that really makes us who we are

By Nina Strohminger

Aeon Magazine

Originally published November 17, 2014

Here is an excerpt:

Recent studies by the philosopher Shaun Nichols at the University of Arizona and myself support the view that the identity-conferring part of a person is his moral capacities. One of our experiments pays homage to Locke’s thought experiment by asking subjects which of a slew of traits a person would most likely take with him if his soul moved to a new body. Moral traits were considered more likely to survive a body swap than any other type of trait, mental or physical. Interestingly, certain types of memories – those involving people – were deemed fairly likely to survive the trip. But generic episodic memories, such as one’s commute to work, were not. People are not so much concerned with memory as with memory’s ability to connect us to others and our capacity for social action.

(cut)

Why does our identity detector place so much emphasis on moral capacities? These aren’t our most distinctive features. Our faces, our fingertips, our quirks, our autobiographies: any of these would be a more reliable way of telling who’s who. Somewhat paradoxically, identity has less to do with what makes us different from other people than with our shared humanity. 

The entire article is here.

Podcast Episode #7: The Moral Self, Moral Injury, and Moral Emotions with Dr. Strohminger can be found here.

License to Ill: The Effects of Corporate Social Responsibility and CEO Moral Identity on Corporate Social Irresponsibility

By Margaret E. Ormiston and Elaine M. Wong
Personnel Psychology
Volume 66, Issue 4, pages 861–893, Winter 2013

Abstract

Although managers and researchers have invested considerable effort into understanding corporate social responsibility (CSR), less is known about corporate social irresponsibility (CSiR). Drawing on strategic leadership and moral licensing research, we address this gap by considering the relationship between CSR and CSiR. We predict that prior CSR is positively associated with subsequent CSiR because the moral credits achieved through CSR enable leaders to engage in less ethical stakeholder treatment. Further, we hypothesize that leaders’ moral identity symbolization, or the degree to which being moral is expressed outwardly to the public through actions and behavior, will moderate the CSR–CSiR relationship, such that the relationship will be stronger when CEOs are high on moral identity symbolization rather than low on moral identity symbolization. Through an archival study of 49 Fortune 500 firms, we find support for our hypotheses.

(cut)

Although moral licensing research has found that individuals are generally inclined to engage in morally questionable behavior after having engaged in socially desirable behavior, this process runs counter to the fundamental psychological finding that people desire consistency in their beliefs and behaviors (Audia, Locke, & Smith, 2000; Bem, 1972; Festinger, 1957). Thus, recent calls to examine when licensing occurs and whether some people remain consistent in their moral behavior across time have been issued (Merritt, Effron, & Monin, 2010). In other words, it is important to understand when inconsistency trumps people's basic desire for consistency. Some boundary conditions to moral licensing have been suggested, with Mulder and Aquino (in press), for instance, proposing that an individual difference, moral identity, influences the consistency of moral behavior across time.

The entire article is here.

Good Deeds Gone Bad

By MATTHEW HUTSON
The New York Times
Published: August 16, 2013

ON your way to work today you may have paused to let another car merge into your lane. Or you stopped to give a dollar to a subway artist. A minute later, another chance to do the same may have appeared. Did your first act make the second more tempting? Or did you decide you had done your good deed for the day?

Strangely, researchers have demonstrated both reactions — moral consistency and moral compensation — repeatedly in laboratories, leading them to ask why virtue sometimes begets more virtue and sometimes allows for vice. In doing so, they have shed an interesting light on how the conscience works.

We often look to past behavior for clues about who we are and what we want, and then behave accordingly. Of course, we seek consistency not only with desirable behaviors, but also with less noble acts: in one study, subjects assigned to wear sunglasses they knew were counterfeit were more likely to cheat during the experiment.

The entire article is here.