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Journal articles on the topic 'Moral values'

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Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

SANTI, Elena-Ancuța. "MORAL DEVELOPMENT AND MORAL VALUES IN ADOLESCENCE." Pro Edu. International Journal of Educational Sciences 2, no. 3 (July 3, 2020): 28–36. http://dx.doi.org/10.26520/peijes.2020.3.2.28-36.

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2

Scott, Elizabeth D. "Organizational Moral Values." Business Ethics Quarterly 12, no. 1 (January 2002): 33–55. http://dx.doi.org/10.2307/3857647.

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Abstract:This article argues that the important organizational values to study are organizational moral values. It identifies five moral values (honest communication, respect for property, respect for life, respect for religion, and justice), which allow parallel constructs at individual and organizational levels of analysis. It also identifies dimensions used in differentiating organizations’ moral values. These are the act, actor, person affected, intention, and expected result. Finally, the article addresses measurement issues associated with organizational moral values, proposing that content analysis is the appropriate measurement technique to be used for an organization-level conception of moral values.

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3

Latifiani, Dian, and Raden Muhammad Arvy Ilyasa. "THE POSITION OF MORAL VALUES IN LAW." Diponegoro Law Review 6, no. 1 (April 30, 2021): 51–61. http://dx.doi.org/10.14710/dilrev.6.1.2021.51-61.

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Moral values in legal science are important. However, the flow of law sees a variety of moral values. This paper aims to see the position of moral values in the science of law. Legal positivism separates strictly between law and morals. According to him, there is no law other than the command of the authorities. Even extreme identifying the law (Recht) as the law (wet). Legal positivism activities are aimed at concrete problems, which are different when compared to natural law thinking which engages itself with the validation of man-made law. For adherents of natural law theory, an unjust law is not law. there is an absolute relationship between law and morality. the two cannot be separated, so the law must refer to moral principles.

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4

Wahidah, Yuliana,. "Islamic Values in English Learning." JADEs Journal of Academia in English Education 2, no. 1 (August 19, 2021): 1–16. http://dx.doi.org/10.32505/jades.v2i1.3217.

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The purposes of this study are to analyze how the English learning materials are provided by an English teacher and what moral values are contained in English learning materials to improve students’ interest in learning English. To achieve the purposes of this study, the researcher used qualitative approach with case study type by taking place at MAS Nurul fata and data collection techniques are observation and interview with an English teacher and four students at the tenth grade students of MAS Nurul Fata. The data analysis in this study used Miles and Huberman framework. The result of this research showed that the English learning materials provided by teacher to the tenth-grade students are narrative text, announcement text and expressing an invitation. The moral values are contained in narrative text material are morals toward Allah in the form resignation, patience and sincere. The moral values are contained in announcement text material are moral toward environment in the form always clean and beautify the environment. The moral value is contained in expressing an invitation is moral toward fellow humans in the form hospitality.

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Mutiara, Elvian, Yazida Ichsan, Ismail Fauzi, and Husein Ma'ruf. "VALUES OF JAVA CULTURE." FORUM PAEDAGOGIK 13, no. 2 (January 1, 2023): 294–306. http://dx.doi.org/10.24952/paedagogik.v13i2.3922.

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Research on the moral values of Javanese culture needs to be done because this study it will reveal and explain various kinds of Javanese culture, especially the culture which has moral values in it. For some people, culture is only a tradition left by their ancestors, then passed down from generation to generation, and needs to be preserved. Yet every Javanese culture has its own history, meaning, and value. This study uses a qualitative descriptive analysis method. The approach used is the library research approach or the library method. Javanese culture is a culture originating from Java. If we go back to history, of course, Javanese culture is not far from the influence of Hinduism, animism, and dynamism. Some Javanese cultures that still exist today are used by the community: salametan, tedak siten, wayang, manners, bancaan weton, politeness, and many more. Among all Javanese cultures, some of them have moral values. This is what needs to be applied and maintained by every parent in educating children's morals. Besides introducing Javanese culture to children. Parents have invited their children to maintain Javanese culture through Javanese cultural moral values. By implementing character education through Javanese culture, then we have preserved Javanese culture and practiced moral values in it in everyday life.

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6

Youn, Hoayoung. "Universalizability of Moral Values and Moral Relativism." Journal of The Society of philosophical studies 115 (December 31, 2016): 419–43. http://dx.doi.org/10.23908/jsps.2016.12.115.419.

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7

Kandri, Kandri, Jumino Suhadi, and M. Manugeren. "MORAL VALUES IN ANDREA HIRATA’S NOVEL AYAH." AICLL: ANNUAL INTERNATIONAL CONFERENCE ON LANGUAGE AND LITERATURE 1, no. 1 (April 20, 2018): 442–50. http://dx.doi.org/10.30743/aicll.v1i1.56.

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The research deals with moral values. Moral values are the standards of good and evil, which govern an individual’s behavior and choices. Individual’s morals may derive from society and government, religion, or self. When moral values derive from society and government they, of necessity, may change as the laws and morals of the society change. (Harris, 2012). There are two points of moral values analyzed in the novel. The first is hard work and the second is self-confidence and both are depicted through the words and actions of the major characters. Hard work is the key to success. Hard work always pays off. Hard work can turn sludge into gold. Hard work starts from where people stop looking for alternatives. (Tollander, 2011); the second is self-confidence, a belief in one’s own ability when doing anything, by viewing things positively and realistically (Albert, 2010). The research is conducted by descriptive qualitative method proposed by Creswell (2010). The results show that there are two points of moral values in the novel. The first is hard work and the second is self-confidence and both of the points are described by the major characters.

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8

Pambudi, Setyo, and Ahmad Wahyu Hidayat. "Values of Akhlak Education Based on Suluk Tareeqa Naqsyabandiyah Kholidiyah." Nazhruna: Jurnal Pendidikan Islam 3, no. 2 (July 17, 2020): 202–20. http://dx.doi.org/10.31538/nzh.v3i2.667.

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This study raises the theme of the values of Moral-Based Moral Education in the Naqsyabandiyah Kholidiyah Islamic Boarding School of Al-Manshur Popongan Klaten. The research method used is qualitative method, using the one used is phenomenology, the subject is the Murshid of the Naqshabandiyah Khalidiyah Order, the Naqshyabandiyah Khalidiyah Congregation and religious figures around the popongan Islamic boarding school, analyzing the data using structured analysis methods, monitoring, and triangulation of data. The results of his research are: 1) Moral Education in the Procession of Suluk Tarekat Naqsyabandiyah Kholidiyah Boarding School Al-Manshur Popongan Klaten. Based on the content of the requirements and the harmony of the above, that in the procession of suluk it takes the values of moral education that is able to improve the quality of human beings to be perfect beings. And in it there are morals towards Allah SWT, Teachers, Students and Fellow. The implementation of suluk can also be actualized in social life, 2) Values of moral education in the Suluk Naqsyabandiyah Kholidiyah pesantren Al-Mansur Boarding School in Klongan. That contains moral education which includes: 1. Morals towards God, namely Repentance, Gratitude, Tawakal, and Ikhlas. 2. Morals towards Teachers, namely Ridho, Ta'dzim, Obedience and Amanah. 3. Morals towards Yourself, namely Sidiq, Mujahadah, Istiqomah and Wara '. 4. Morals towards Others, C) Implementation of Suluk Naqsyabandiyah Kholidiyah in Community or Daily Life. 1. Ukhuwah Islamiyah, 2. Tawadhu ’, 3. Ta'awun and 4. Husnudzan

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9

Listari, Lasmida. "DEKADENSI MORAL REMAJA (UPAYA PEMBINAAN MORAL OLEH KELUARGA DAN SEKOLAH)." Jurnal Pendidikan Sosiologi dan Humaniora 12, no. 1 (April 16, 2021): 7. http://dx.doi.org/10.26418/j-psh.v12i1.46320.

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Developments that occur in various fields of life such as information and communication technology, analysis of various social media that attract teenagers to see and apply them. However, the influence of technological advances in addition to having a positive impact also has a negative impact on adolescent morale. There is a moral decline in adolescents, such as being involved in drug use, fighting, fraud, theft, free sex, intolerance, and so on. This is very concerning because adolescents are the next generation of the nation's struggle. This phenomenon is quite unsettling for the community and must receive attention and cooperation from parents and schools as well as the community. The purpose of this paper is to determine the efforts to develop values/morals in adolescents through the family as the smallest unit in society in socializing the values and norms that apply in society. A harmonious family, mutual respect, openness, positive communication, and there is love, so the socialization process of values and norms will be conveyed to children/adolescents well. In addition, efforts to foster moral values in children are carried out at school. Schools are conducive, there is mutual respect, so the transinformation of moral values can be accepted by students well. This effort is made to prevent the decline of adolescent morale so that youthful behavior is morally noble and beneficial to social life.

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10

Birondo, Noell. "Moral Realism Without Values." Journal of Philosophical Research 31 (2006): 81–102. http://dx.doi.org/10.5840/jpr_2006_15.

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11

Markham, Ian S. "'Voting for Moral Values'." Conversations in Religion and Theology 3, no. 1 (May 2005): 1–6. http://dx.doi.org/10.1111/j.1479-2214.2005.00053.x.

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12

Enke, Benjamin. "Moral Values and Voting." Journal of Political Economy 128, no. 10 (October 1, 2020): 3679–729. http://dx.doi.org/10.1086/708857.

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13

Zeigler-Hill, Virgil, Amy E. Noser, Courtney Roof, Jennifer Vonk, and David K. Marcus. "Spitefulness and moral values." Personality and Individual Differences 77 (April 2015): 86–90. http://dx.doi.org/10.1016/j.paid.2014.12.050.

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14

Erenchinova, Evgeniia, and Elena Proudchenko. "Spirituality and Moral Values." SHS Web of Conferences 50 (2018): 01050. http://dx.doi.org/10.1051/shsconf/20185001050.

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Since ancient times philosophers have been concerned with the issues of spirituality. The characteristic of the personality from the spirituality viewpoint gives the chance to see in a person the already created moral values. These values are reflected in his/her education and reactions to the arising situations demanding instant actions. It is important to underline that the spiritual world of a man is formed both within the religious and the secular system. In this article, the authors tried to show the difference between spiritualty and morality and to present spirituality from the perspective of such moral values as “freedom” and “conscience”. In this regard, a theoretical analysis was carried out and the definitions of “spirituality” given by philosophers of some epochs were proposed. Moreover, the authors find it necessary to present such concepts as “spirit”, “morality” associated with the concept of “spirituality”, as well as views of some ancient, Western and Russian philosophers. The article also describes spiritual values such as «morality», «freedom», and «conscience». The authors come to the conclusion that conscience is the highest measure of morality, which determines man’s spiritual world and culture.

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15

Strike, Kenneth A. "Against "Values": Reflections on Moral Language and Moral Education." education policy analysis archives 1 (November 16, 1993): 13. http://dx.doi.org/10.14507/epaa.v1n13.1993.

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It is increasingly popular to ask educational institutions to do something about values. It is also becoming possible to take substantive moral positions in schools. We have become increasingly concerned about the morals of our children. Much of the discussion of values is incoherent. Many educators contribute to the public babble about ethics because of how they talk about moral questions; they have acquired a dysfunctional and obfuscating vocabulary ("values speak") for describing ethical phenomena and ethical issues. Assertions about values are distinct from assertions about character. The question of how to form democratic character is a crucial question that society has almost stopped asking. We do occasionally put the question as one about democratic values. While "values speak" seems initially liberating, nevertheless, it easily contributes to an authoritarian outlook. Four pieces of advice to educators are offered: 1) do not let "values speak" make you deaf to the nuances of the complex moral vocabularies; 2) learn to think of a liberal arts education as part of professional training; 3) an essential moral practice is dialogue; 4) support those trends in educational reform that increase opportunities for conscientious moral dialogue among members of school communities.

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16

Ahmad Nur Cahyo, Agus Nuryatin, and Deby Luriawati Naryatmojo. "Moral Values in Five Novels by Syahid Muhammad." Britain International of Linguistics Arts and Education (BIoLAE) Journal 5, no. 2 (September 18, 2023): 233–40. http://dx.doi.org/10.33258/biolae.v5i2.980.

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Novels contain moral values so that the author is able to convey meaning to readers through stories that describe the author's thoughts and thoughts about the value of truth related to a person's morals or manners. Moral values are important values because they form the basis for behavior. Instilling moral values can be done in the world of education through studying literature. Literature learning can provide students with an understanding of moral values. This research aims to explain the moral values in five novels by Syahid Muhammad. The approach used is a pragmatic and structural approach as well as descriptive analysis. Research data was obtained through semiotic reading, namely heuristic reading. Data were analyzed using hermeneutics. This research obtained the results that the five novels by Syahid Muhammad contained three moral values, namely the moral value of human relationships with God, the moral values of human relationships with themselves, and the moral values of human relationships with other humans. Moral values that have a relationship between humans and God include prayer, gratitude, faith, piety, trust, and regret. Moral values that have a relationship between humans and themselves include honesty, responsibility, healthy living, discipline, hard work, self-confidence, entrepreneurial spirit, logical thinking, creative innovation, independence, curiosity and love of knowledge. Finally, there are moral values that relate to the relationship between humans and other humans, including caring for others, helping each other, deliberation, living in harmony, forgiveness, keeping promises, and respecting other people. The more dominant moral values are prayer, gratitude, honesty, logical thinking, creativity, innovation, caring for others, forgiveness, respect for others

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17

Mawardi, Kholid, Rhenita Oktafiani, and Hendri Purbo Waseso. "Nilai-Nilai Akhlak dalam Kitab Syi’ir Ngudi Susilo Karya K.H. Bisri Musthofa." TARBIYATUNA : Jurnal Pendidikan Islam 13, no. 1 (February 15, 2020): 76. http://dx.doi.org/10.36835/tarbiyatuna.v13i1.610.

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This article reveals the contents of moral values in the Book of Syi'ir Ngudi Susilo by K. H. Bisri Musthofa and their relevance to Islamic education. This research is included in the type of library research (library research) by discussing qualitative, while in collecting data using the library method, the analysis used in this thesis is content analysis (content analysis). The results obtained from this study are: (1) the collection of the Ngudi Susilo Syi'ir Book will mean from moral values, consisting of 9 (Nine) chapters that discuss morality in everyday life (2) moral values that contained in this book are morals towards Allah, morals towards oneself, morals with parents, morals with educators, morals with nation and state, and morals with the environment. (3) the relevance of moral values to Islamic education is the importance of involving and applying moral values to the education of children from an early age. Education with Syi'ir can facilitate the internalization of moral values in students.

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18

SALCEANU, Claudia. "Thinking Style and Moral Values in Adolescence." Logos Universality Mentality Education Novelty: Social Sciences III, no. 1 (December 31, 2014): 139–47. http://dx.doi.org/10.18662/lumenss.2014.0301.12.

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19

SALCEANU, Claudia. "Thinking Styles and Moral Values in Adulthood." Postmodern Openings 5, no. 4 (December 31, 2014): 91–99. http://dx.doi.org/10.18662/po/2014.0504.07.

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20

Yuniati, Ira, Hasmi Suyuthi, and Melisah Melisah. "Nilai-Nilai Moral dalam Novel Imperpect Karya Meira Anastasia." LITERATUR: Jurnal Bahasa, Sastra dan Pengajaran 1, no. 2 (June 11, 2021): 70–73. http://dx.doi.org/10.31539/literatur.v1i2.2404.

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This study aims to describe the good and bad moral values contained in the novel Imperpect by Meira Anastasia. This research was conducted using a structural approach because there is a relationship between the building elements, namely the intrinsic elements of the novel with moral values. Data analysis was carried out by classifying data, analyzing data, interpreting and drawing conclusions. The results of the study contained 49 data on moral values, consisting of 28 good morals and 17 bad moral values. The conclusion is that good morals in Meira Anastasia's novel Imperpect dominate more than bad moral values. Keywords: Good and Bad Moral Values, Novel, Structural Approach

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21

Davis, Ryan W. "A Moral Defense of the ‘Moral Values’ Voter." Political Studies 59, no. 4 (May 26, 2011): 996–1016. http://dx.doi.org/10.1111/j.1467-9248.2011.00888.x.

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How should citizens in a democracy decide for whom to vote? Liberal political philosophers, following Rawls, have held that voters should think of the candidate as a proxy for the policies he or she will predictably help put in place, and then vote according to which policies are best supported by the balance of public reasons. Call this the proxy model. I reject the proxy model as too restrictive a moral requirement on voting, but accept that citizens are obligated to use some reasons rather than others. In particular, voters should only weigh considerations that are morally relevant. These may include factors like the character of the candidate. I argue that this alternative to the proxy model is more faithful to liberal theory and places a more reasonable set of demands on voters, given what political science has taught us about voting behavior.

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22

Otte, Marcus. "The Metaphysics of Moral Values and Moral Beauty." Quaestiones Disputatae 6, no. 2 (2016): 44–61. http://dx.doi.org/10.1353/qud.2016.0003.

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23

Azzahra, Nurma Annisa. "IMPLEMENTATION OF MORAL VALUES THROUGH SHORT STORY BOOK “TESTING HONESTY” BY LARA FIRDANA IN EARLY CHILDREN." At-Turats 16, no. 2 (January 17, 2023): 168–77. http://dx.doi.org/10.24260/at-turats.v16i2.2413.

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Early childhood is in a golden age throughout the age range of human development. This period is a sensitive period, during this time the child is especially easy to receive stimuli from the environment. There are six aspects of development in early childhood that must be stimulated so that early childhood development can develop optimally. One of the efforts that educators and parents can do is to familiarize children with moral values. Moral is behavior about good or bad that will be accepted through one's actions, attitudes, obligations, morals and character. Each page of the short story contains values that can be applied to children, one of which is moral values. Children will benefit from the moral message conveyed by the author of the story content of a short story. This research was conducted using a qualitative method with a descriptive approach aimed at analyzing the intrinsic elements of the mandate and moral values of the short story. The results of the short story analysis show that there are four moral values conveyed from short stories that test honesty, namely family morals, honesty morals, curiosity morals, and social care morals.

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24

Pehlić, Izet, and Amir Šarić. "Examining moral values of primary-school youth." Zbornik radova Islamskog pedagoškog fakulteta u Zenici (Online), no. 4 (December 15, 2006): 295–330. http://dx.doi.org/10.51728/issn.2637-1480.2006.295.

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The theme of this paper is examining morals in the context of religion and we start out of the standpoint of their mutual dependency. It is a research paper and its primary goal is to examine to what extent the studying of religious teaching affects the defining of moral values. Considering the fact that research results could easily deviate from the facts stated in theory, we still have as our goal the defining of moral education at school mainly through this kind religious teaching. Our sample includes students who attend religious teaching classes and those who do not. Sample classes of students attending religious teaching classes consist of two parts: students attending Islamic religious teaching classes and those students attending Catholic religious teaching classes. As a sample class of students attending Catholic religious teaching classes we chose an eight-grade class at the Catholic School Center “Sveti Pavao” in Zenica, and an eight-grade sample class of students attending Islamic religious teaching classes at “Ćamil Sijarić” school in Nemila. Key words: moral, moral education, moral values, religious teaching

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25

Damayanti, Putri. "Empowering Moral Values: The Role of Pencak Silat Tapak Suci in Moral Internalization through Extracurricular Activities." Jurnal Pendidikan Agama Islam Indonesia (JPAII) 5, no. 2 (June 25, 2024): 65–71. http://dx.doi.org/10.37251/jpaii.v5i2.995.

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Purpose of the study: This research was conducted with the aim of finding out 1) what moral values are contained in the Pencak Silat extracurricular at Tapak Suci at State Islamic Senior High School 1 Semarang, 2) how the internalization of the moral values contained in the extracurricular Pencak Silat at Tapak Suci at State Islamic Senior High School 1 Semarang. Methodology: This researcher uses a qualitative field approach using descriptive analysis techniques. Data collection uses interview, observation and documentation methods. Main Findings: The results of this research are: 1) There are four basic moral values contained in the Tapak Suci pencak silat extracurricular at State Islamic Senior High School 1 Semarang. Namely a) morals towards Allah, b) morals towards fellow humans, c) morals towards the environment and d) morals towards oneself. 2) The stage and process of internalizing moral values in the Tapak Suci pencak silat extracurricular is through three stages, namely a). Introduction and understanding, b) Acceptance stage, c) Internalization stage. Internalizing these moral values aims to bring about changes in the moral values of students. Novelty/Originality of this study: Novelty from study This that is study about values morals that can be taken from extracurricular pencak martial arts footprint holy. With study This can conserve culture so No faded by the times.

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Rianawati, Rianawati, and Nurasmah Nurasmah. "Values of Novel 99 Lights in the European Sky by Hanum Salsabiela and Rangga Almahera." International Journal for Educational and Vocational Studies 1, no. 8 (February 5, 2020): 121. http://dx.doi.org/10.29103/ijevs.v2i1.2089.

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This study is motivated by moral learning which sometimes makes students bored. Text books or modules that contain moral lessons, make students lazy to read them. Students only get knowledge about the morals of learning through textbooks, modules, from information conveyed by the teacher. Students also do not know the meaning, do not appreciate, and do not know how to apply morals in real life everyday. Moral learning in schools is only normative and dogmatic in nature, so teachers only pay attention to the cognitive aspects, while the psychomotor and affective aspects receive less attention. Novels are one source of moral learning. This is because the figures and settings in the novel can be used as examples and guidelines for students in living moral lives in society. The focus of this research is: Moral values in the novel 99 Cahaya di Langit Eropa by Hanum Salsabiela and Rangga Almahendra. To answer the focus of the research, the research questions are; 1). How do the values of human morals towards Allah SWT in the novel 99 Cahaya di Langit Eropa by Hanum Salsabiela and Rangga Almahendra.2). How do the values of human morals towards themselves, 3). How do the moral values of humans towards fellow humans in the novel 99 Cahaya di Langit Eropa by Hanum Salsabiela and Rangga Almahendra. 3). How do the moral values of humans against fellow Muslims. The purpose of this study is to describe and analyze the moral values in the novel 99 Cahaya di Langit Eropa by Hanum Salsabiela and Rangga Almahendra. This research method is qualitative. This is because the object and source of this research is the text of the novel 99 Cahaya di Langit Eropa by Hanum Salsabiela and Rangga Almahendra. Researchers become a key instrument because researchers who read critically the text of the novel. After reading intensively and critically, researchers describe, interpret, and analyze data to answer the focus of the research problem. The data in the form of words, sentences, and paragraphs. In analyzing the data, researchers used the hermeneutic technique. The results of the analysis in this study indicate that the novel 99 Cahaya di Langit Eropa is an Islamic novel that contains moral values. Moral values contained in the novel 99 Cahaya di Langit Eropa are moral values towards Allah SWT are worship prayers, fasting and reading the Qur'an. Moral values to yourself are honesty, patience, and sincerity. Moral values towards fellow human beings are tolerance and helping. While the moral values of fellow Muslims are greeting, fulfilling invitations, and advising each other.

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Стрижова, Ирина Викторовна, and Мария Евгеньевна Стрижова. "Morals, values and laws: philosophical, legal and psychological aspects." Pedagogical Review, no. 3(55) (June 17, 2024): 136–45. http://dx.doi.org/10.23951/2307-6127-2024-3-136-145.

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В статье рассматривается вопрос о взаимосвязи морали, нравственности, права в философско-правовом и психологическом аспектах. Авторы отмечают целесообразность изучения взаимосвязи именно трех этих категорий, а не традиционных пар «мораль – нравственность», «нравственность – право» и «мораль – право». С позиции философии права мораль испытывает на себе влияние внешних воздействий в форме правовых норм, но и само право определяется моральными ориентирами. В психологическом аспекте взаимосвязи морали, нравственности и права в сознании индивида изначально не существует, она возникает и развивается по мере становления его самосознания. «Вращивание» правовых и моральных представлений в нравственные убеждения происходит по мере осознания индивидом ответственности за свой поступок, которая бывает нравственной (внутренней, субъективной) и специальной (внешней, объективной). Первый вид состоит в наполнении поступка личностным смыслом, второй – в установлении соответствия поступка моральным и правовым нормам. Понимание сложного механизма взаимосвязи и взаимопереходов морали, нравственности и права позволяет выстроить этапы формирования такого системного психического образования, как нравственная надежность. По мнению авторов, нравственная надежность отражает единство трех рассмотренных категорий и включает в себя процессы когнитивной обработки информации, нравственного осмысления, регуляции и рефлексии поведения в ситуации решения нравственных задач. The article examines the issue of the interpretation of morals, values, and laws in philosophical, legal and psychological aspects. The authors note the expediency of studying these three categories, in not the traditional pairs “morals-values”, “values- laws” and “morals-laws”. From the position of legal philosophy, morality is influenced by external influences in the form of legal norms, but law itself is determined by moral guidelines. The interrelation between these categories does not initially exist in the consciousness of an individual; it arises and develops as their self-awareness develops. The “growing” of legal and moral ideas into valuable beliefs occurs as the individual takes the responsibility for his action, which can be moral (internal, subjective) and special (external, objective). The first type consists in filling the action with personal meaning, the second – the action to be done in accordance with moral and legal norms. Understanding the complex mechanism of interrelation and mutual transitions of morals, values and laws allows us to reveal the stages of formation of systemic psychological education as moral reliability. According to the authors, moral reliability reflects the unity of the three categories and includes the mechanisms of functioning moral-semantic, cognitive, regulatory and behavioral actions in the situation of choosing a way to obtain material benefits.

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Ma`arif, Muhammad Anas, Firman Miftakhul Muqorrobin, Ari Kartiko, Akmad Sirojuddin, and Ainur Rofiq. "Developing Islamic Character Values Through Student Habituation." Al-Hayat: Journal of Islamic Education 8, no. 1 (February 27, 2024): 337. http://dx.doi.org/10.35723/ajie.v8i1.501.

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This article describes and analyses the internalization and implications of Islamic character values based on student habituation at the State Senior High School. This article used qualitative research with a case study approach. The data collection techniques are participant observation, in-depth interviews with participants, and documentation of religious value planting activities. The data analysis technique follows the Huberman model by reducing data, presenting data, and drawing conclusions. From the research, data can be found that the internalization of Islamic character values based on habituation is carried out through several stages, namely moral knowing, feeling, and moral action. Meanwhile, Islamic character values include aqedah values, sharia values, and moral values which are then internalized in students' daily habits to have positive implications for students. This research can have positive consequences for students' moral and ethical development. Internalizing Islamic character values based on habituation can help students become better and more responsible individuals following Islamic values. It is essential to internalize Islamic character values in the habituation of students to create the nation's next generation who are superior and have good morals and ethics in everyday life. Exceptional nations have good morals and ethics in natural life every day. The limitations of this study are that it is only two months long and that the research site is in one of the schools only. Habituation is the benchmark for improving student character. The school carries out strengthening strategies ranging from school culture to learning and integration with parents.

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Gascoigne, Robert. "God and Objective Moral Values." Religious Studies 21, no. 4 (December 1985): 531–49. http://dx.doi.org/10.1017/s003441250001773x.

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For some moral philosophers the question ‘Why be moral?’ is fundamentally inappropriate, since it seems to ask for non–moral reasons or motivations for moral action and thus to threaten the integrity and autonomy of morality. Yet the question ‘Why be moral?’ need not be oriented towards discovering non–moral reasons for moral action, but rather towards elucidating what general description of the human condition is most compatible with the fundamental character of morality. Rather than leaving the moral sense as an isolated category of human response, it is relevant to ask what other features of reality it may be associated with and in what general context it can most coherently be situated. The purpose of this paper is to examine the sense of moral obligation as an objective or categorical claim on individual action and to present the thesis that this moral sense is most intelligible within a theological context.

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Fodhil, Muhammad, and Siti Hanifah. "Analysis of The Values of Moral Education in Nadzam Imrithy by Sheikh Syarafuddin Yahya Al-Imrithy." SCHOOLAR: Social and Literature Study in Education 2, no. 1 (June 4, 2022): 40–44. http://dx.doi.org/10.32764/schoolar.v2i1.1477.

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Moral education is the formation of good behavior that fosters moral values to humans which will affect human behavior. In this 4.0 era, it is very important to form noble morals starting from early childhood, because we cannot deny that at this time there have been many cases played by early childhood such as being affected by the world of gadgets, disobeying parents, bullying to cases homicides committed by young children. Nadzam Al-imrithy is a book of nahwu which is very popular in the world of Islamic education. is a noble and monumental masterpiece of Imam Syarifuddin Yahya which contains 254 stanzas of nahwu knowledge. However, when examined more deeply, these nadzams also include moral values that are related to everyday life. The problem that is discussed in this study is the values of moral education contained in the implied meaning of nadzam al-imrithy by Sheikh Nerafudin and its actualization in the context of modern moral education. This research is literature, with the source nadzam al-imrithy. The data were collected from various literatures, with the method of tracking books, articles, internet, and magazines. The values of moral education implied in nadzam al-imrithy consist of morals to Allah, morality to the Prophet, morality to oneself, morals of a student, morals of a teacher, morals towards society and the surrounding environment.

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Purwanto, Rudi Dwi. "Nilai Moral Dalam Cerita Pendek Hasil Belajar Peserta Didik SMK N 6 Semarang." ESTETIK : Jurnal Bahasa Indonesia 6, no. 1 (June 19, 2023): 33. http://dx.doi.org/10.29240/estetik.v6i1.6864.

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This study aims to find the moral values contained in historical themed short stories produced by students of SMK N 6 Semarang. The research method used in this study is a qualitative descriptive method. The theory of moral values used in this study consists of four divisions of types of moral values, namely, 1. moral values of divinity, 2. moral values of ideology and philosophy, 3. moral values of ethics and decency, and 4. moral values of discipline and law. The time for collecting research data was in the odd semester in the learning material for writing short stories with the theme of Indonesian history in class XI fashion 2, SMK N 6 Semarang. The results of this study found various moral values contained in historical-themed short stories by students of SMK N 6 Semarang. The results of the analysis of short stories made by students of SMK N 6 Semarang, there are eleven moral values contained in them. The results of this study show that the most moral values are ethical moral values, moral moral values with 5 (five) findings of moral values, then there are ideological and philosophical values, there are 4 (four) moral values, and finally there is 1 moral value, namely moral values of divinity, discipline and law. The first short story contains the moral values of ideology and philosophy, the second short story contains the moral values of ethics and decency, the third short story contains the moral values of ideology and philosophy, the fourth short story contains the moral values of ethics and decency, the fifth short story contains the moral values of ethics and decency, the sixth short story contains moral values divine and ideological morals, the seventh short story contains moral values of ethics and decency, and the eighth short story contains moral values of discipline and law

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HALLETT, GARTH. "THE PLACE OF MORAL VALUES IN CHRISTIAN MORAL REASONING." Heythrop Journal 30, no. 2 (April 1989): 129–49. http://dx.doi.org/10.1111/j.1468-2265.1989.tb00109.x.

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HALLETT, GARTH. "THE PLACE OF MORAL VALUES IN CHRISTIAN MORAL REASONING." Heythrop Journal 31, no. 2 (April 1990): 129–49. http://dx.doi.org/10.1111/j.1468-2265.1990.tb00127.x.

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34

Kertzer, Joshua D., Kathleen E. Powers, Brian C. Rathbun, and Ravi Iyer. "Moral Support: How Moral Values Shape Foreign Policy Attitudes." Journal of Politics 76, no. 3 (July 2014): 825–40. http://dx.doi.org/10.1017/s0022381614000073.

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35

Gaur, Dr Mandeep. "Good Governance: Promotion of Ethics and Moral Values." Indian Journal of Applied Research 4, no. 1 (October 1, 2011): 489–91. http://dx.doi.org/10.15373/2249555x/jan2014/151.

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36

Banerjee, Anamika. "Moral Values - A Necessary Part of the Curriculum." Paripex - Indian Journal Of Research 3, no. 5 (January 15, 2012): 57–59. http://dx.doi.org/10.15373/22501991/may2014/20.

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37

Brady, Laurie. "Moral Biography in Values Education." Educational Practice and Theory 32, no. 1 (January 1, 2010): 71–79. http://dx.doi.org/10.7459/ept/32.1.05.

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38

Goodale, Mark. "Human values and moral exclusion." Ethics & Global Politics 9, no. 1 (January 2016): 32957. http://dx.doi.org/10.3402/egp.v9.32957.

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39

Anderson, James C. "Moral Planes and Intrinsic Values." Environmental Ethics 13, no. 1 (1991): 49–58. http://dx.doi.org/10.5840/enviroethics199113121.

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40

IM IL HYUK and 이강구. "Moral Values Required for Taekwondo." TAEKWONDO JOURNAL OF KUKKIWON 6, no. 3 (November 2015): 1–11. http://dx.doi.org/10.24881/tjk.2015.6.3.1.

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41

Ornery, Anna. "Values, Moral Reasoning, and Ethics." Nursing Clinics of North America 24, no. 2 (June 1989): 499–508. http://dx.doi.org/10.1016/s0029-6465(22)01502-x.

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42

Jubb, Robert, and Enzo Rossi. "Political Norms and Moral Values." Journal of Philosophical Research 40 (2015): 455–58. http://dx.doi.org/10.5840/jpr201511539.

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Afdal, Geir. "Facts, values and moral education." Nordic Studies in Education 24, no. 03 (October 6, 2004): 195–210. http://dx.doi.org/10.18261/issn1891-5949-2004-03-02.

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44

Ben-Ze'ev, Aaron. "Emotions: Theories and Moral Values." Journal of Philosophy of Emotion 3, no. 1 (September 30, 2021): 5–9. http://dx.doi.org/10.33497/2021.summer.2.

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This excellent book offers a clearly articulated and convincing perspective on basic disputes in the philosophy of emotions. Although it deals with complex issues, it presents them in an engaging manner. This commentary focuses on two major issues: emotional components and theories; and the role of emotions in morality. I will not discuss the many issues concerning Brady’s view which I fully embrace, but rather focus on two major issues: emotional components and theories; and the role of emotions in morality. I argue that Brady’s classification of emotional components and emotional theories are problematic. I also basically agree with Brady’s view on the role of emotions in morality; but, following Spinoza, I further develop this view.

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Bergoc, Jana Nadoh. "Social Values and Moral Management." Philosophy of Management 6, no. 3 (2008): 151–58. http://dx.doi.org/10.5840/pom20086327.

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Wolfson, Murray, Samuel Brittain, and Alan Hamlin. "Market Capitalism and Moral Values." Southern Economic Journal 63, no. 1 (July 1996): 290. http://dx.doi.org/10.2307/1061343.

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Pruskus, Valdas. "Moral Values of Street Prostitutes." Socialinis ugdymas 39, no. 3 (December 20, 2014): 153–74. http://dx.doi.org/10.15823/su.2014.26.

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Diessner, Rhett, Daniel Mayton Ii, and Mary Anne Dolen. "Values Hierarchies and Moral Reasoning." Journal of Social Psychology 133, no. 6 (December 1993): 869–71. http://dx.doi.org/10.1080/00224545.1993.9713953.

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Keown, Gerald L. "A Word about …. Moral Values." Review & Expositor 102, no. 1 (February 2005): 19–21. http://dx.doi.org/10.1177/003463730510200104.

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50

Armour, Leslie. "The Economist and Moral Values." International Journal of Social Economics 12, no. 6/7 (June 1985): 41–53. http://dx.doi.org/10.1108/eb013994.

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