Commitment in the rational relativist perspective and zhi 志 in early Confucianism: Their roles in moral cultivation

Introduction. The current, rapidly changing world is faced with global changes taking place in various spheres of human activity and bearing a spiritual, moral, ontological character. Insufficient level of spiritual and moral culture, uncertainty in the choice of life-meaning orientations, change of value attitudes, manifestation of egocentricity generates quasi-needs and destructive behavior among students. This is the reason for the problem of studying the prevention of destructive behavior of students, which has become particularly relevant. The purpose of the article is to test a practice–oriented model of prevention of destructive behavior of students in the process of formation of spiritual and moral culture (PDPO in the process of FDNA). Materials and methods. The study involved 287 5th grade students and 48 teachers of the educational organization of the city of Krasnodar (Russian Federation). The research methods are based on a rational combination of theoretical and experimental methods of studying objects corresponding to the set goals and objectives, aimed at determining the level of development of spiritual and moral qualities, the formation of vital functions in students, their value orientations and destructive manifestations (test «Value orientations» by M. Rokich; card «Spiritual and moral development of a student» by V.I. Andreev; diagnostic card of readiness of a student and a teacher to prevent destructive behavior in the process of forming a spiritual and moral culture by Yu.N. Sinitsyn; methodology for assessing the formation of vital functions, spiritual and moral development and destructive manifestations of a student by V.I. Andreev, Yu.N. Sinitsyn). The method of mathematical statistics is the Kramer-Welch T-test. Results. The analysis of the problem of preventing destructive behavior of students in the process of forming a spiritual and moral culture allowed us to develop and test a practice-oriented model of PDPO in the process of FDNA, which is based on objective and subjective pedagogical conditions, using integrative technology for preventing destructive behavior of students. As a result of the implementation: 1) a decrease in the level of destructive behavior of students by 60,7%, the effectiveness of experimental exposure is represented by changes in the difference in characteristics according to the coefficients ТEMP before = 0,009 and ТEMP after = 4,59; 2) an increase in the levels of vital functions by 12,1% (ТEMP before = 0,24, ТEMP after = 6,23), the formation of moral qualities in students by 13,2% (ТEMP before = 0,03, ТEMP after = 8,24), the readiness of students for PDPO in the FDNA process by 15,7% (ТEMP before = 0,45, ТEMP after = 8,15). Conclusion. The created practice-oriented model of PDPO in the process of FDNA allows to expand the understanding of the prevention of destructive behavior of students in the process of forming a spiritual and moral culture and can act as a prerequisite for: the development of network interaction of educational organizations in the systems of general and vocational education on this issue; the continuity of FDNA of students in educational organizations at all levels; conducting advanced training courses qualifications of teaching staff, parental training. Keywords: spiritual and moral culture, prevention of destructive behavior, students, conceptual model, pedagogical system, criteria and indicators of readiness for the prevention of destructive behavior, practical recommendations

The effectiveness of moral cultivation in blended learning courses hinges on robust teaching evaluation mechanisms. This study develops an evaluation model rooted in the CIPP framework, tailored specifically for these educational contexts at Chinese vocational colleges. Through a comprehensive review and analysis of pertinent indicators used in global assessments of moral cultivation in blended learning, an index system is formulated to assess moral cultivation in blended learning courses. The system comprises four dimensions: Context, Input, Process, and Product, encompassing 14 secondary and 27 tertiary indicators. These encompass policy background, curriculum context, system elements, teacher attributes, student factors, course design, instructional content, teaching methodologies, teaching assessment, teacher and student support, academic performance, moral development, and satisfaction. Emphasizing continuous monitoring of moral cultivation across various stages of blended learning, the index integrates diagnostic, formative, and summative evaluation methods. This comprehensive approach enhances instructional decision-making and advances moral cultivation in blended learning courses, providing theoretical underpinnings for educational evaluation research and practice for vocational colleges.

This article presents the dynamics of primary school pupils’ orientation to moral growth in Latvia between 2022 and 2023. Within a longitudinal study, in spring 2022, 518 pupils in grade 2 participated in the 1st measurement in all regions of Latvia. A repeated measure was done in spring 2023 with 451 pupils in grade 3. This study used a questionnaire consisting of 25 scale items, organized into four sections related to the key components of the moral growth process: (A) understanding (cognitive-emotional perception of the moral character development process); (B) purposefulness (voluntarily and consciously committing to moral growth); (C) moral crafting (engaging practically in moral growth activities); and (D) moral identity (experiencing joy and support throughout the process of moral development). Quantitative data were analysed to identify the differences between both measurements. The component “Understanding of the moral growth process” had the highest scores, while the lowest scores were related to the component “pupils’ moral identity”. Comparing the two measurements, a positive (increasing) dynamic was observed in pupils’ rating of their understanding of moral character development (component A) and of their involvement in moral crafting (component C). On the other hand, slightly negative trends were observed in the indicators “Purposefulness” and “Moral identity” of moral growth, which could indicate a certain instability in pupils’ perception of their commitment to moral development, alongside a still fragile and emerging moral identity, as well as an increase in demanding attitudes towards oneself and others. The results of the study could be useful for parents, educators, and school administrators willing to nurture moral growth in middle childhood.

The article deals with the critical issues of teachers’ training for the new Ukrainian school. The author argues that a future choreography teacher should not only be able to utilize modern pedagogical technologies, but also have high moral culture, since it is the teacher’s moral culture which influences the level of spiritual and ethical development of the younger generation. The study suggests the definition of the concept "future choreography teacher’s moral culture", seen as an integrated quality of an individual that includes a scope of knowledge of moral values, ethical behavior and mores, their compliance with national and universal ideas about the nature of moral values; implying the formation of value orientations, empathy, tolerance, ability for reflection and self-regulation and manifesting itself in self-realization and an active life position of the individual. The following criteria for determining the level of formation of future choreography teachers’ moral culture were distinguished: motivational and cognitive, emotional and value-based, creative and reflexive. It was proved that folk dance is a very efficient means of forming individual’s moral culture in the system of artistic education as it accumulates the artistic and historical experience of generations, reflects the moral values of human relationships, the wealth of civil virtues, encourages education rooted the local culture. The author presents some methods of forming future choreography teachers’ moral culture, which were carried out taking into account personality-oriented, axiological, creativity and activity-based approaches and principles that represent the basis of the organizational and methodological system of forming future choreography teachers’ moral culture, namely: humanization, value-based attitude to the educational process; visibility, continuity.

The study examines the critical role of professional ethics in auditor decision-making, focusing on public accounting firms in Jakarta, Indonesia. Employing a convergent parallel design, the research integrates qualitative case study findings with quantitative survey results to provide a comprehensive understanding of the factors influencing ethical behavior in the auditing profession.The qualitative component explores the ethical dilemmas faced by auditors, drawing on Kohlberg's Theory of Moral Development, Rest's Four-Component Model, and the Theory of Planned Behavior. Through in-depth interviews and document analysis, the study reveals that auditors encounter complex ethical challenges stemming from client pressures, organizational incentives, and ambiguous professional guidelines. The findings highlight the pivotal role of ethical culture and leadership in shaping auditors' decision-making processes.The quantitative component complements the qualitative insights by surveying a larger sample of auditors across multiple firms. Descriptive and inferential analyses are conducted to assess the relationships between key variables, including organizational culture, professional guidelines, moral development, and ethical decision-making. The results provide empirical support for the qualitative findings, confirming the significant influence of organizational factors and individual moral reasoning on auditors' ethical behavior. The study offers practical recommendations for enhancing ethical practice in the auditing profession. These include implementing robust ethical training programs, fostering mentorship relationships, and aligning organizational incentives with ethical objectives. The research highlights the importance of cultivating a strong ethical culture within accounting firms and emphasizes the need for clear, unambiguous professional guidelines to support auditors in navigating ethical dilemmas.

The problem of the values of Ukrainian society is one of the most important and debatable problems in modern scientific discourse. This is due to the transition of our state from the traditional model of the state, in which there is authoritarianism, secrecy, to a socially oriented society and a democratic, open state.Accordingly, there is a change in values, which is an integral part of the existence of any society and state. To replace the Soviet system of declaration of surrogatecollective, paternalistic values, which existed for several decades, a new system is formed, which provides a clear orientation of Ukrainians to European values, the significant achievements of the Ukrainian people, the moral recovery of society, increasing values and culture of civil society. Honor and dignity of Ukrainians, which is an indispensable basis for the development of moral culture of society.The purpose and objectives of the article. Based on the achievements of modern science and philosophy, to analyze the essence of the moral culture of the people, the place of human dignity and its importance in moral culture; to characterize and classify the main factors of dignity formation in the moral culture of the people. The research methodology is complex and is based on philosophical-anthropological and philosophical-cultural analysis of the problems of formation of moral culture of the Ukrainian people and its structural element - human dignity. Research results.The most important, synthetic, integral consequence of human development is moral culture. Moral culture is the level of assimilation by an individual or a group of people of existing moral values in society, the degree of their involvement in the moral aspects of activity, a measure of personal moral development. Practical and spiritual factors include, first of all, ethnic stereotypes specific to a certain people (traditions, customs, rituals, typical traits of character and behavior, dominant emotions, folk crafts, entertainment, games), as well as historical memory, established symbols, folk shrines. Historical memory, preserving every page of life, the people’s struggle for social, political and national rights at all stages of its development, serves as a solid foundation on which national self-consciousness is successfully formed.Institutional factors are important for the formation of dignity in the moral culture of the people. These include nation- and state-building activities of public authorities, national elite, political parties, religious and public organizations. If the state creates conditions in society for the assimilation of the historical and cultural experience accumulated by the nation, it contributes to the education of national self-esteem, ie awareness of community members of their belonging to the nation, their duty to the community of like-minded people. Conclusions. Summarizing the results of the study, we can formulate the following conclusions. Human dignity in the moral culture of the Ukrainian people is the result of the interaction of a combination of many factors that determine its structure and content. The process of its formation is quite long, complex and contradictory. This is due to the fact that it is human dignity that provides the spiritual, ideological foundation for the functioning of national communities, contributing to the development of promising guidelines for the development of the nation and the state.

�� ��� Children's fiction, like much fiction for adults, frequently takes as its subject the moral growth of its protagonist. The Little House books of Laura Ingalls Wilder trace Laura's growth in moral awareness and moral development from early childhood through her first employment, her courtship by Almanzo, and her marriage. Laura's moral maturation is rich and multilayered, but at the heart of the Little House books, and shaping their progression as one multivolumed novel, is the theme of obedience giving way to autonomy, literally moral self-rule. Laura's moral development throughout the seven books of the original series is hardly unusual or idiosyncratic. Indeed, her growth closely follows the pattern laid out in Jean Piaget's ground-breaking The Moral Judgment of the Child, in which deference to rules laid down by others gives way to a growing respect for moral rules as selflegislated: Autonomy follows upon heteronomy; the rule of a game appears to the child no longer as an external law, sacred in so far as it has been laid down by adults; but as the outcome of a free decision and worthy of respect in the measure that it has enlisted mutual consent (65). Laurence Kohlberg could easily map Laura's growth onto his six stages of moral development: she grows from stage-one heteronomous morality, where she follows externally imposed rules to avoid externally imposed sanctions, to stage-six morality, where she recognizes that moral rules are binding on her because she legislates them for herself. Although I shall argue that Laura's moral development, as presented by Wilder, follows the Piaget-Kohlberg pattern quite remarkably, it also reflects some facets of moral development that are distinctively female, as articulated by Carol Gilligan. Laura develops her moral personality in close connection with her family

This study aims to examine the effectiveness of socialization methods through rewards and punishments in influencing the behavior of adolescent foster children in Padang children's Social Welfare Institutions. Through a qualitative approach with interview and document analysis methods, this study explores the types of rewards and punishments applied, their impact on the behavior of foster children, as well as the factors that influence the success of these methods. The findings suggest that appropriate rewarding can reinforce positive behavior, while inappropriate application of punishment has the potential to have negative effects. However, the effectiveness of this method is also influenced by factors such as the background of foster children, the quality of human resources in institutions, and family and community involvement. This study concludes that a holistic approach is needed that includes aspects of religious education, moral development, development of social skills, as well as periodic evaluation of the coaching program. Recommendations for further research include involving more diverse data collection methods such as direct observation and documentation studies, as well as more in-depth analysis of the impact of the effectiveness of the socialization methods used. This research contributes to the understanding of the effective application of socialization methods in shaping the positive behavior of adolescent foster children in child social welfare institutions.

In today’s rapidly evolving educational landscape, learning is often centered on technology, skill development, and career readiness. While these goals are vital, they risk overlooking deeper human values and cultural identity. This paper emphasizes the significance of integrating traditional knowledge systems such as the Guru-Shishya tradition, oral storytelling, Ayurveda, and Yoga—into modern education to create a more holistic approach. These systems highlight experiential learning, moral development, and respect for nature, offering insights that go beyond academic performance. The study outlines strategies for meaningful integration, including curriculum redesign to incorporate folklore and indigenous science, experiential projects rooted in community practices, teacher training in cultural competence, and the creative use of technology like digital storytelling and virtual heritage tours. The paper argues for a balanced framework where ancient wisdom complements modern innovation, preparing learners to excel professionally while remaining ethically grounded, culturally connected, and socially responsible.

Kohlberg's theory of moral development explores the roles of cognition and emotion but focuses primarily on cognition. Contemporary post‐formal theories lead to the conclusion that skills resulting from cognitive‐affective integration facilitate consistency between moral judgement and moral behaviour. Rest's four‐component model of moral development delineates these skills specifically. The components, moral motivation, moral sensitivity, moral reasoning and moral character, operate as multidimensional processes that facilitate moral development and subsequently promote moral behaviour. The relationships between these components have been relatively unexplored, thereby missing the opportunity to unpack the processes underlying moral growth and development. In this study, moral motivation (spirituality), moral sensitivity (post‐formal skills) and moral reasoning are operationalized to examine the mediational effects of moral sensitivity of medical students. In the complex moral environment of medical students opportunities arise to question values and develop cognitive‐affective skills, among them spirituality and post‐formal thinking which are linked to increases in post‐conventional moral reasoning. The models tested indicate that moral sensitivity mediates the relationship between moral motivation and moral reasoning.

The topic of sustainability development has remained crucial where Malaysian government is trying its best to strengthen sustainability commitment to achieve the sustainable development goals (SDGs). The lack of emphasis on sustainability awareness from leaders hinders the effort of sustainability commitment to be ingrained in organisational culture. Therefore, this study aims to investigate the role of ethical leadership and organisational ethic culture play in promoting social sustainability, with the support of the social exchange theory adopted as the theoretical framework. The target population of this research encompasses employees working in Malaysia companies. A total of 202 data respondents were analysed using Statistical Package for the Social Sciences (SPSS) and SmartPLS 4. The expected outcomes of this study are to prove that having ethical leadership is crucial for an organisations' ethical culture development and plays a significant role in promoting employees' well-being. The study found that job satisfaction effectively mediates the relationship between ethical leadership and employees' well-being.

This article offers a new interpretation of Brahma-vihāra meditation (BVM) in early Buddhism, positioning it between ethical cultivation and development of samādhi; BVM can thereby perfect ethical practice by creating a comprehensive meditative state that is thoroughly ethical. The fact that the radically ethical states of mind of BVM are sometimes included in the path to liberation, while more commonly they are not, further affords an important understanding regarding the flexible nature of the early Buddhist path. This is not one path, two paths, or any other number of paths, but a flexible method that different practitioners can use in various ways, evoking its diverse potentials according to their personal inclinations and contexts. Within this dynamic structure, Brahma-vihāra meditations play two main roles: first, they allow a completion of ethical practice, bringing it to perfection through the divine attitudes of love (mettā), compassion (karuṇā), empathic joy (muditā), and equanimity (upekkhā). Second, these states of mind, in which the mind reaches a state of totality, serve as a form of samādhi, which can replace other types of meditative concentration, such as jhāna. At their best, these states can be liberating. This interpretation of BVM’s role improves our understanding of the early Buddhist path, and specifically of the manner in which it combines ethical cultivation with advanced meditation. Here, samādhi proves to be ethical, and ethics liberating.

In recent years, Ghanaian students have exhibited a concerning trend of drifting away from the values integral to sustaining and preserving Ghanaian norms, culture and societal well-being. This shift has led to a proliferation of immoral behaviour among students, prompting widespread concern among Ghanaians. This decline is often attributed to the perceived prioritization of Science, Technology, Engineering, and Mathematics (STEM) education in the current curriculum. There is an urgent need to tackle this issue to ensure students’ moral development is not overlooked in favour of STEM education. In light of this challenge, the approach proposed in this article was the “Soulful Science” approach. The study explored the feasibility and impact of soulful science in Ghanaian STEM education. The researchers employed a descriptive survey design for this study. Interviews were used to collect data from 50 participants (Senior High School (SHS) teachers, students, and parents in Sefwi Wiawso Municipality). It was established that the proposed soulful science approach is achievable with its accompanying methods like inclusive curriculum pedagogies, interdisciplinary projects, case studies, and the incorporation of religious perspectives into STEM lessons. However, challenges such as potential conflict between religious beliefs and scientific principles were identified. It was recommended that adequate efforts should be made to develop a curriculum that successfully integrates religious and moral education with STEM subjects while respecting the diversity of beliefs. In conclusion, the soulful science approach creates an inclusive, culturally relevant learning environment that enhances students’ religious and moral development, employability and fosters sustainable economic growth. This study’s contribution is significant for the fields of moral and STEM education, and curriculum development, as it advocates for a more holistic approach to education that prioritizes moral development alongside technological proficiency. Keywords: STEM education, religious values, spirituality, holistic development, cultural sensitivity, Ghanaian students, curriculum integration

The life and character of Prophet Muhammad (Seerat-un-Nabi) serve as a profound source of guidance in the system of education and moral development. His exemplary personality encompasses qualities such as honesty, compassion, patience, justice, and humility, which are essential for holistic human development. Integrating Seerat-un-Nabi into educational curricula helps nurture students not only intellectually but also ethically and spiritually, shaping their character in alignment with moral values.The application of Seerat-un-Nabi in education emphasizes the development of virtues rather than mere acquisition of knowledge. It encourages educators to adopt a holistic approach that includes intellectual growth alongside moral and spiritual refinement. By studying the Prophet’s life, students learn the importance of empathy, respect for others, responsibility, and social justice values that foster harmony and peaceful coexistence within society. Moreover, Seerat-un-Nabi provides practical examples of how to overcome challenges with patience and integrity. His leadership qualities, such as fairness and inclusiveness, offer a model for conflict resolution and community building in educational settings. This integration promotes character education, which is critical in combating contemporary social issues like intolerance, discrimination, and moral decline.In moral development, Seerat-un-Nabi acts as a blueprint for self-discipline, kindness, and ethical conduct. His interactions with people from diverse backgrounds highlight the significance of tolerance and respect in nurturing a balanced personality. Embedding these teachings within education systems encourages students to internalize positive behaviors, making them responsible citizens and compassionate human beings. In conclusion, the application of Seerat-un-Nabi in education and moral development is vital for creating well-rounded individuals who contribute positively to society. It bridges intellectual growth with ethical consciousness, ensuring that education is not just about knowledge but also about building character.

This study aims to explore the role of Integrated Islamic Schools as an alternative to prestigious schools chosen by parents in an effort to build children's character. Integrated Islamic Schools offer a holistic educational approach that integrates Islamic values with the national curriculum, thus providing a balance between knowledge and character building. The main objective of Integrated Islamic Schools is to provide education that not only focuses on academic aspects, but also on the character and moral formation of students. Through a qualitative approach, this study examines parents' views on the effectiveness of Integrated Islamic Schools in educating their children. The results show that parents choose Integrated Islamic Schools because these schools are able to fulfill their expectations of education that not only focuses on academic achievement, but also on the development of children's character. A conducive school environment, the role of competent and dedicated teachers, and diverse extracurricular programs are supporting factors in character building. Integrated Islamic schools are also considered capable of creating an Islamic learning atmosphere and supporting children's moral development. The conclusion of this study is that Integrated Islamic Schools are the right choice for parents who want high-quality education that includes academic and moral aspects, and play an important role in shaping a young generation with noble character and achievements. Keywords: Integrated Islamic School, Education.