Question: Who, according to the same study, is more likely to do random acts of kindness?

Answer: non-religious people

Dozens of studies have been conducted on this topic since the twentieth century. A 2005 study by Gregory S. Paul published in the Journal of Religion and Society stated that, "In general, higher rates of belief in and worship of a creator correlate with higher rates of homicide, juvenile and early adult mortality, STD infection rates, teen pregnancy, and abortion in the prosperous democracies," and "In all secular developing democracies a centuries long-term trend has seen homicide rates drop to historical lows" with the exceptions being the United States (with a high religiosity level) and "theistic" Portugal.[d] In a response, Gary Jensen builds on and refines Paul's study. His conclusion is that a "complex relationship" exists between religiosity and homicide "with some dimensions of religiosity encouraging homicide and other dimensions discouraging it". <hl> On April 26, 2012, the results of a study which tested their subjects' pro-social sentiments were published in the Social Psychological and Personality Science journal in which non-religious people had higher scores showing that they were more inclined to show generosity in random acts of kindness, such as lending their possessions and offering a seat on a crowded bus or train. <hl> Religious people also had lower scores when it came to seeing how much compassion motivated participants to be charitable in other ways, such as in giving money or food to a homeless person and to non-believers.

Dozens of studies have been conducted on this topic since the twentieth century. A 2005 study by Gregory S. Paul published in the Journal of Religion and Society stated that, "In general, higher rates of belief in and worship of a creator correlate with higher rates of homicide, juvenile and early adult mortality, STD infection rates, teen pregnancy, and abortion in the prosperous democracies," and "In all secular developing democracies a centuries long-term trend has seen homicide rates drop to historical lows" with the exceptions being the United States (with a high religiosity level) and "theistic" Portugal.[d] In a response, Gary Jensen builds on and refines Paul's study. His conclusion is that a "complex relationship" exists between religiosity and homicide "with some dimensions of religiosity encouraging homicide and other dimensions discouraging it". On April 26, 2012, the results of a study which tested their subjects' pro-social sentiments were published in the Social Psychological and Personality Science journal in which <hl> non-religious people <hl> had higher scores showing that they were more inclined to show generosity in random acts of kindness, such as lending their possessions and offering a seat on a crowded bus or train. Religious people also had lower scores when it came to seeing how much compassion motivated participants to be charitable in other ways, such as in giving money or food to a homeless person and to non-believers.


Question: Is the view of  murder based on religion a simple one, according to Gary Jensen?

Dozens of studies have been conducted on this topic since the twentieth century. A 2005 study by Gregory S. Paul published in the Journal of Religion and Society stated that, "In general, higher rates of belief in and worship of a creator correlate with higher rates of homicide, juvenile and early adult mortality, STD infection rates, teen pregnancy, and abortion in the prosperous democracies," and "In all secular developing democracies a centuries long-term trend has seen homicide rates drop to historical lows" with the exceptions being the United States (with a high religiosity level) and "theistic" Portugal.[d]  In a response, Gary Jensen builds on and refines Paul's study. His conclusion is that a "complex relationship" exists between religiosity and homicide "with some
dimensions of religiosity encouraging homicide and other dimensions discouraging it". On April 26, 2012, the results of a study which tested their subjects' pro-social sentiments were published in the Social Psychological and Personality Science journal in which non-religious people had higher scores showing that they were more inclined to show generosity in random acts of kindness, such as lending their possessions and offering a seat on a crowded bus or train. Religious people also had lower scores when it came to seeing how much compassion motivated participants to be charitable in other ways, such as in giving money or food to a homeless person and to non-believers.

Answer: complex relationship

Dozens of studies have been conducted on this topic since the twentieth century. A 2005 study by Gregory S. Paul published in the Journal of Religion and Society stated that, "In general, higher rates of belief in and worship of a creator correlate with higher rates of homicide, juvenile and early adult mortality, STD infection rates, teen pregnancy, and abortion in the prosperous democracies," and "In all secular developing democracies a centuries long-term trend has seen homicide rates drop to historical lows" with the exceptions being the United States (with a high religiosity level) and "theistic" Portugal.[d] In a response, Gary Jensen builds on and refines Paul's study. <hl> His conclusion is that a " complex relationship " exists between religiosity and homicide "with some dimensions of religiosity encouraging homicide and other dimensions discouraging it". <hl> On April 26, 2012, the results of a study which tested their subjects' pro-social sentiments were published in the Social Psychological and Personality Science journal in which non-religious people had higher scores showing that they were more inclined to show generosity in random acts of kindness, such as lending their possessions and offering a seat on a crowded bus or train. Religious people also had lower scores when it came to seeing how much compassion motivated participants to be charitable in other ways, such as in giving money or food to a homeless person and to non-believers.

Dozens of studies have been conducted on this topic since the twentieth century. A 2005 study by Gregory S. Paul published in the Journal of Religion and Society stated that, "In general, higher rates of belief in and worship of a creator correlate with higher rates of homicide, juvenile and early adult mortality, STD infection rates, teen pregnancy, and abortion in the prosperous democracies," and "In all secular developing democracies a centuries long-term trend has seen homicide rates drop to historical lows" with the exceptions being the United States (with a high religiosity level) and "theistic" Portugal.[d] In a response, Gary Jensen builds on and refines Paul's study. His conclusion is that a "<hl> complex relationship <hl>" exists between religiosity and homicide "with some dimensions of religiosity encouraging homicide and other dimensions discouraging it". On April 26, 2012, the results of a study which tested their subjects' pro-social sentiments were published in the Social Psychological and Personality Science journal in which non-religious people had higher scores showing that they were more inclined to show generosity in random acts of kindness, such as lending their possessions and offering a seat on a crowded bus or train. Religious people also had lower scores when it came to seeing how much compassion motivated participants to be charitable in other ways, such as in giving money or food to a homeless person and to non-believers.

His conclusion is that a " <hl> complex relationship <hl> " exists between religiosity and homicide "with some dimensions of religiosity encouraging homicide and other dimensions discouraging it".


Question: In what developed countries has homicide not been drastically reduced in the past century?

Answer: the United States (with a high religiosity level) and "theistic" Portugal.

Dozens of studies have been conducted on this topic since the twentieth century. <hl> A 2005 study by Gregory S. Paul published in the Journal of Religion and Society stated that, "In general, higher rates of belief in and worship of a creator correlate with higher rates of homicide, juvenile and early adult mortality, STD infection rates, teen pregnancy, and abortion in the prosperous democracies," and "In all secular developing democracies a centuries long-term trend has seen homicide rates drop to historical lows" with the exceptions being the United States (with a high religiosity level) and "theistic" Portugal. [d] In a response, Gary Jensen builds on and refines Paul's study. <hl> His conclusion is that a "complex relationship" exists between religiosity and homicide "with some dimensions of religiosity encouraging homicide and other dimensions discouraging it". On April 26, 2012, the results of a study which tested their subjects' pro-social sentiments were published in the Social Psychological and Personality Science journal in which non-religious people had higher scores showing that they were more inclined to show generosity in random acts of kindness, such as lending their possessions and offering a seat on a crowded bus or train. Religious people also had lower scores when it came to seeing how much compassion motivated participants to be charitable in other ways, such as in giving money or food to a homeless person and to non-believers.

Dozens of studies have been conducted on this topic since the twentieth century. A 2005 study by Gregory S. Paul published in the Journal of Religion and Society stated that, "In general, higher rates of belief in and worship of a creator correlate with higher rates of homicide, juvenile and early adult mortality, STD infection rates, teen pregnancy, and abortion in the prosperous democracies," and "In all secular developing democracies a centuries long-term trend has seen homicide rates drop to historical lows" with the exceptions being <hl> the United States (with a high religiosity level) and "theistic" Portugal. <hl>[d] In a response, Gary Jensen builds on and refines Paul's study. His conclusion is that a "complex relationship" exists between religiosity and homicide "with some dimensions of religiosity encouraging homicide and other dimensions discouraging it". On April 26, 2012, the results of a study which tested their subjects' pro-social sentiments were published in the Social Psychological and Personality Science journal in which non-religious people had higher scores showing that they were more inclined to show generosity in random acts of kindness, such as lending their possessions and offering a seat on a crowded bus or train. Religious people also had lower scores when it came to seeing how much compassion motivated participants to be charitable in other ways, such as in giving money or food to a homeless person and to non-believers.

A 2005 study by Gregory S. Paul published in the Journal of Religion and Society stated that, "In general, higher rates of belief in and worship of a creator correlate with higher rates of homicide, juvenile and early adult mortality, STD infection rates, teen pregnancy, and abortion in the prosperous democracies," and "In all secular developing democracies a centuries long-term trend has seen homicide rates drop to historical lows" with the exceptions being <hl> the United States (with a high religiosity level) and "theistic" Portugal. <hl> [d] In a response, Gary Jensen builds on and refines Paul's study.


Question: Where has the homicide rate dropped a lot in the last century?

Answer: all secular developing democracies

Dozens of studies have been conducted on this topic since the twentieth century. <hl> A 2005 study by Gregory S. Paul published in the Journal of Religion and Society stated that, "In general, higher rates of belief in and worship of a creator correlate with higher rates of homicide, juvenile and early adult mortality, STD infection rates, teen pregnancy, and abortion in the prosperous democracies," and "In all secular developing democracies a centuries long-term trend has seen homicide rates drop to historical lows" with the exceptions being the United States (with a high religiosity level) and "theistic" Portugal.[d] In a response, Gary Jensen builds on and refines Paul's study. <hl> His conclusion is that a "complex relationship" exists between religiosity and homicide "with some dimensions of religiosity encouraging homicide and other dimensions discouraging it". On April 26, 2012, the results of a study which tested their subjects' pro-social sentiments were published in the Social Psychological and Personality Science journal in which non-religious people had higher scores showing that they were more inclined to show generosity in random acts of kindness, such as lending their possessions and offering a seat on a crowded bus or train. Religious people also had lower scores when it came to seeing how much compassion motivated participants to be charitable in other ways, such as in giving money or food to a homeless person and to non-believers.

Dozens of studies have been conducted on this topic since the twentieth century. A 2005 study by Gregory S. Paul published in the Journal of Religion and Society stated that, "In general, higher rates of belief in and worship of a creator correlate with higher rates of homicide, juvenile and early adult mortality, STD infection rates, teen pregnancy, and abortion in the prosperous democracies," and "In <hl> all secular developing democracies <hl> a centuries long-term trend has seen homicide rates drop to historical lows" with the exceptions being the United States (with a high religiosity level) and "theistic" Portugal.[d] In a response, Gary Jensen builds on and refines Paul's study. His conclusion is that a "complex relationship" exists between religiosity and homicide "with some dimensions of religiosity encouraging homicide and other dimensions discouraging it". On April 26, 2012, the results of a study which tested their subjects' pro-social sentiments were published in the Social Psychological and Personality Science journal in which non-religious people had higher scores showing that they were more inclined to show generosity in random acts of kindness, such as lending their possessions and offering a seat on a crowded bus or train. Religious people also had lower scores when it came to seeing how much compassion motivated participants to be charitable in other ways, such as in giving money or food to a homeless person and to non-believers.


Question: What values did David Hume call superstitious?

Religions provide different ways of dealing with moral dilemmas. For example, there is no absolute prohibition on killing in Hinduism, which recognizes that it "may be inevitable and indeed necessary" in certain circumstances. In monotheistic traditions, certain acts are viewed in more absolute terms, such as abortion or divorce.[a] Religion is not always positively associated with morality. Philosopher David Hume stated that, "the greatest crimes have been found, in many instances, to be compatible with a superstitious piety and devotion; Hence it is justly regarded as unsafe to draw any inference in favor of a man's morals, from the fervor or strictness of his religious exercises, even though he himself believe them sincere."

Answer: piety and devotion

Religions provide different ways of dealing with moral dilemmas. For example, there is no absolute prohibition on killing in Hinduism, which recognizes that it "may be inevitable and indeed necessary" in certain circumstances. In monotheistic traditions, certain acts are viewed in more absolute terms, such as abortion or divorce.[a] Religion is not always positively associated with morality. <hl> Philosopher David Hume stated that, "the greatest crimes have been found, in many instances, to be compatible with a superstitious piety and devotion ; Hence it is justly regarded as unsafe to draw any inference in favor of a man's morals, from the fervor or strictness of his religious exercises, even though he himself believe them sincere." <hl>

Religions provide different ways of dealing with moral dilemmas. For example, there is no absolute prohibition on killing in Hinduism, which recognizes that it "may be inevitable and indeed necessary" in certain circumstances. In monotheistic traditions, certain acts are viewed in more absolute terms, such as abortion or divorce.[a] Religion is not always positively associated with morality. Philosopher David Hume stated that, "the greatest crimes have been found, in many instances, to be compatible with a superstitious <hl> piety and devotion <hl>; Hence it is justly regarded as unsafe to draw any inference in favor of a man's morals, from the fervor or strictness of his religious exercises, even though he himself believe them sincere."

Philosopher David Hume stated that, "the greatest crimes have been found, in many instances, to be compatible with a superstitious <hl> piety and devotion <hl> ; Hence it is justly regarded as unsafe to draw any inference in favor of a man's morals, from the fervor or strictness of his religious exercises, even though he himself believe them sincere."


Question: What did Hume warn against making assumptions about  based on someone's religiosity?

Answer: a man's morals

Religions provide different ways of dealing with moral dilemmas. For example, there is no absolute prohibition on killing in Hinduism, which recognizes that it "may be inevitable and indeed necessary" in certain circumstances. In monotheistic traditions, certain acts are viewed in more absolute terms, such as abortion or divorce.[a] Religion is not always positively associated with morality. <hl> Philosopher David Hume stated that, "the greatest crimes have been found, in many instances, to be compatible with a superstitious piety and devotion; Hence it is justly regarded as unsafe to draw any inference in favor of a man's morals , from the fervor or strictness of his religious exercises, even though he himself believe them sincere." <hl>

Religions provide different ways of dealing with moral dilemmas. For example, there is no absolute prohibition on killing in Hinduism, which recognizes that it "may be inevitable and indeed necessary" in certain circumstances. In monotheistic traditions, certain acts are viewed in more absolute terms, such as abortion or divorce.[a] Religion is not always positively associated with morality. Philosopher David Hume stated that, "the greatest crimes have been found, in many instances, to be compatible with a superstitious piety and devotion; Hence it is justly regarded as unsafe to draw any inference in favor of <hl> a man's morals <hl>, from the fervor or strictness of his religious exercises, even though he himself believe them sincere."

Philosopher David Hume stated that, "the greatest crimes have been found, in many instances, to be compatible with a superstitious piety and devotion; Hence it is justly regarded as unsafe to draw any inference in favor of <hl> a man's morals <hl> , from the fervor or strictness of his religious exercises, even though he himself believe them sincere."


Question: What type of religions tend to be more black and white in their views of divorce?

Answer: monotheistic

Religions provide different ways of dealing with moral dilemmas. For example, there is no absolute prohibition on killing in Hinduism, which recognizes that it "may be inevitable and indeed necessary" in certain circumstances. <hl> In monotheistic traditions, certain acts are viewed in more absolute terms, such as abortion or divorce.[a] Religion is not always positively associated with morality. <hl> Philosopher David Hume stated that, "the greatest crimes have been found, in many instances, to be compatible with a superstitious piety and devotion; Hence it is justly regarded as unsafe to draw any inference in favor of a man's morals, from the fervor or strictness of his religious exercises, even though he himself believe them sincere."

Religions provide different ways of dealing with moral dilemmas. For example, there is no absolute prohibition on killing in Hinduism, which recognizes that it "may be inevitable and indeed necessary" in certain circumstances. In <hl> monotheistic <hl> traditions, certain acts are viewed in more absolute terms, such as abortion or divorce.[a] Religion is not always positively associated with morality. Philosopher David Hume stated that, "the greatest crimes have been found, in many instances, to be compatible with a superstitious piety and devotion; Hence it is justly regarded as unsafe to draw any inference in favor of a man's morals, from the fervor or strictness of his religious exercises, even though he himself believe them sincere."


Question: What did Hume say was often found to coexist with piety?

Answer: the greatest crimes

Religions provide different ways of dealing with moral dilemmas. For example, there is no absolute prohibition on killing in Hinduism, which recognizes that it "may be inevitable and indeed necessary" in certain circumstances. In monotheistic traditions, certain acts are viewed in more absolute terms, such as abortion or divorce.[a] Religion is not always positively associated with morality. <hl> Philosopher David Hume stated that, " the greatest crimes have been found, in many instances, to be compatible with a superstitious piety and devotion; Hence it is justly regarded as unsafe to draw any inference in favor of a man's morals, from the fervor or strictness of his religious exercises, even though he himself believe them sincere." <hl>

Religions provide different ways of dealing with moral dilemmas. For example, there is no absolute prohibition on killing in Hinduism, which recognizes that it "may be inevitable and indeed necessary" in certain circumstances. In monotheistic traditions, certain acts are viewed in more absolute terms, such as abortion or divorce.[a] Religion is not always positively associated with morality. Philosopher David Hume stated that, "<hl> the greatest crimes <hl> have been found, in many instances, to be compatible with a superstitious piety and devotion; Hence it is justly regarded as unsafe to draw any inference in favor of a man's morals, from the fervor or strictness of his religious exercises, even though he himself believe them sincere."

Philosopher David Hume stated that, " <hl> the greatest crimes <hl> have been found, in many instances, to be compatible with a superstitious piety and devotion; Hence it is justly regarded as unsafe to draw any inference in favor of a man's morals, from the fervor or strictness of his religious exercises, even though he himself believe them sincere."


Question: What is the Hindu view of killing?

Answer: it "may be inevitable and indeed necessary" in certain circumstances

Religions provide different ways of dealing with moral dilemmas. <hl> For example, there is no absolute prohibition on killing in Hinduism, which recognizes that it "may be inevitable and indeed necessary" in certain circumstances . <hl> In monotheistic traditions, certain acts are viewed in more absolute terms, such as abortion or divorce.[a] Religion is not always positively associated with morality. Philosopher David Hume stated that, "the greatest crimes have been found, in many instances, to be compatible with a superstitious piety and devotion; Hence it is justly regarded as unsafe to draw any inference in favor of a man's morals, from the fervor or strictness of his religious exercises, even though he himself believe them sincere."

Religions provide different ways of dealing with moral dilemmas. For example, there is no absolute prohibition on killing in Hinduism, which recognizes that <hl> it "may be inevitable and indeed necessary" in certain circumstances <hl>. In monotheistic traditions, certain acts are viewed in more absolute terms, such as abortion or divorce.[a] Religion is not always positively associated with morality. Philosopher David Hume stated that, "the greatest crimes have been found, in many instances, to be compatible with a superstitious piety and devotion; Hence it is justly regarded as unsafe to draw any inference in favor of a man's morals, from the fervor or strictness of his religious exercises, even though he himself believe them sincere."

For example, there is no absolute prohibition on killing in Hinduism, which recognizes that <hl> it "may be inevitable and indeed necessary" in certain circumstances <hl> .


Question: What values do Paul Kurtz say transcend cultures?

Religious value systems can diverge from commonly-held contemporary moral positions, such as those on murder, mass atrocities, and slavery. For example, Simon Blackburn states that "apologists for Hinduism defend or explain away its involvement with the caste system, and apologists for Islam defend or explain away its harsh penal code or its attitude to women and infidels". In regard to Christianity, he states that the "Bible can be read as giving us a carte blanche for harsh attitudes to children, the mentally handicapped, animals, the environment, the divorced, unbelievers, people with various sexual habits, and elderly women", and notes morally suspect themes in the Bible's New Testament as well.[e] Christian apologists address Blackburn's viewpoints and construe that Jewish laws in the Jewish Bible showed the evolution of moral standards towards protecting the vulnerable, imposing a death penalty on those pursuing slavery and treating slaves as persons and not property. Elizabeth Anderson holds that "the Bible contains both good and evil teachings", and it is "morally inconsistent". Humanists like Paul Kurtz believe that we can identify moral values across cultures, even if we do not appeal to a supernatural or universalist understanding of principles - values including integrity, trustworthiness, benevolence, and fairness. These values can be resources for finding common ground between believers and nonbelievers.

Answer: integrity, trustworthiness, benevolence, and fairness

Religious value systems can diverge from commonly-held contemporary moral positions, such as those on murder, mass atrocities, and slavery. For example, Simon Blackburn states that "apologists for Hinduism defend or explain away its involvement with the caste system, and apologists for Islam defend or explain away its harsh penal code or its attitude to women and infidels". In regard to Christianity, he states that the "Bible can be read as giving us a carte blanche for harsh attitudes to children, the mentally handicapped, animals, the environment, the divorced, unbelievers, people with various sexual habits, and elderly women", and notes morally suspect themes in the Bible's New Testament as well.[e] Christian apologists address Blackburn's viewpoints and construe that Jewish laws in the Jewish Bible showed the evolution of moral standards towards protecting the vulnerable, imposing a death penalty on those pursuing slavery and treating slaves as persons and not property. Elizabeth Anderson holds that "the Bible contains both good and evil teachings", and it is "morally inconsistent". <hl> Humanists like Paul Kurtz believe that we can identify moral values across cultures, even if we do not appeal to a supernatural or universalist understanding of principles - values including integrity, trustworthiness, benevolence, and fairness . <hl> These values can be resources for finding common ground between believers and nonbelievers.

Religious value systems can diverge from commonly-held contemporary moral positions, such as those on murder, mass atrocities, and slavery. For example, Simon Blackburn states that "apologists for Hinduism defend or explain away its involvement with the caste system, and apologists for Islam defend or explain away its harsh penal code or its attitude to women and infidels". In regard to Christianity, he states that the "Bible can be read as giving us a carte blanche for harsh attitudes to children, the mentally handicapped, animals, the environment, the divorced, unbelievers, people with various sexual habits, and elderly women", and notes morally suspect themes in the Bible's New Testament as well.[e] Christian apologists address Blackburn's viewpoints and construe that Jewish laws in the Jewish Bible showed the evolution of moral standards towards protecting the vulnerable, imposing a death penalty on those pursuing slavery and treating slaves as persons and not property. Elizabeth Anderson holds that "the Bible contains both good and evil teachings", and it is "morally inconsistent". Humanists like Paul Kurtz believe that we can identify moral values across cultures, even if we do not appeal to a supernatural or universalist understanding of principles - values including <hl> integrity, trustworthiness, benevolence, and fairness <hl>. These values can be resources for finding common ground between believers and nonbelievers.

Humanists like Paul Kurtz believe that we can identify moral values across cultures, even if we do not appeal to a supernatural or universalist understanding of principles - values including <hl> integrity, trustworthiness, benevolence, and fairness <hl> .


Question: What does Kurtz say values that cross cultural lines can be used for?

Answer: finding common ground between believers and nonbelievers

Religious value systems can diverge from commonly-held contemporary moral positions, such as those on murder, mass atrocities, and slavery. For example, Simon Blackburn states that "apologists for Hinduism defend or explain away its involvement with the caste system, and apologists for Islam defend or explain away its harsh penal code or its attitude to women and infidels". In regard to Christianity, he states that the "Bible can be read as giving us a carte blanche for harsh attitudes to children, the mentally handicapped, animals, the environment, the divorced, unbelievers, people with various sexual habits, and elderly women", and notes morally suspect themes in the Bible's New Testament as well.[e] Christian apologists address Blackburn's viewpoints and construe that Jewish laws in the Jewish Bible showed the evolution of moral standards towards protecting the vulnerable, imposing a death penalty on those pursuing slavery and treating slaves as persons and not property. Elizabeth Anderson holds that "the Bible contains both good and evil teachings", and it is "morally inconsistent". Humanists like Paul Kurtz believe that we can identify moral values across cultures, even if we do not appeal to a supernatural or universalist understanding of principles - values including integrity, trustworthiness, benevolence, and fairness. <hl> These values can be resources for finding common ground between believers and nonbelievers . <hl>

Religious value systems can diverge from commonly-held contemporary moral positions, such as those on murder, mass atrocities, and slavery. For example, Simon Blackburn states that "apologists for Hinduism defend or explain away its involvement with the caste system, and apologists for Islam defend or explain away its harsh penal code or its attitude to women and infidels". In regard to Christianity, he states that the "Bible can be read as giving us a carte blanche for harsh attitudes to children, the mentally handicapped, animals, the environment, the divorced, unbelievers, people with various sexual habits, and elderly women", and notes morally suspect themes in the Bible's New Testament as well.[e] Christian apologists address Blackburn's viewpoints and construe that Jewish laws in the Jewish Bible showed the evolution of moral standards towards protecting the vulnerable, imposing a death penalty on those pursuing slavery and treating slaves as persons and not property. Elizabeth Anderson holds that "the Bible contains both good and evil teachings", and it is "morally inconsistent". Humanists like Paul Kurtz believe that we can identify moral values across cultures, even if we do not appeal to a supernatural or universalist understanding of principles - values including integrity, trustworthiness, benevolence, and fairness. These values can be resources for <hl> finding common ground between believers and nonbelievers <hl>.

These values can be resources for <hl> finding common ground between believers and nonbelievers <hl> .


Question: What religion does Blackburn say has a harsh penal code?

Answer: Islam

Religious value systems can diverge from commonly-held contemporary moral positions, such as those on murder, mass atrocities, and slavery. <hl> For example, Simon Blackburn states that "apologists for Hinduism defend or explain away its involvement with the caste system, and apologists for Islam defend or explain away its harsh penal code or its attitude to women and infidels". <hl> In regard to Christianity, he states that the "Bible can be read as giving us a carte blanche for harsh attitudes to children, the mentally handicapped, animals, the environment, the divorced, unbelievers, people with various sexual habits, and elderly women", and notes morally suspect themes in the Bible's New Testament as well.[e] Christian apologists address Blackburn's viewpoints and construe that Jewish laws in the Jewish Bible showed the evolution of moral standards towards protecting the vulnerable, imposing a death penalty on those pursuing slavery and treating slaves as persons and not property. Elizabeth Anderson holds that "the Bible contains both good and evil teachings", and it is "morally inconsistent". Humanists like Paul Kurtz believe that we can identify moral values across cultures, even if we do not appeal to a supernatural or universalist understanding of principles - values including integrity, trustworthiness, benevolence, and fairness. These values can be resources for finding common ground between believers and nonbelievers.

Religious value systems can diverge from commonly-held contemporary moral positions, such as those on murder, mass atrocities, and slavery. For example, Simon Blackburn states that "apologists for Hinduism defend or explain away its involvement with the caste system, and apologists for <hl> Islam <hl> defend or explain away its harsh penal code or its attitude to women and infidels". In regard to Christianity, he states that the "Bible can be read as giving us a carte blanche for harsh attitudes to children, the mentally handicapped, animals, the environment, the divorced, unbelievers, people with various sexual habits, and elderly women", and notes morally suspect themes in the Bible's New Testament as well.[e] Christian apologists address Blackburn's viewpoints and construe that Jewish laws in the Jewish Bible showed the evolution of moral standards towards protecting the vulnerable, imposing a death penalty on those pursuing slavery and treating slaves as persons and not property. Elizabeth Anderson holds that "the Bible contains both good and evil teachings", and it is "morally inconsistent". Humanists like Paul Kurtz believe that we can identify moral values across cultures, even if we do not appeal to a supernatural or universalist understanding of principles - values including integrity, trustworthiness, benevolence, and fairness. These values can be resources for finding common ground between believers and nonbelievers.


Question: What negative social structure does Blackburn say Hinduism is connected with?

Answer: the caste system

Religious value systems can diverge from commonly-held contemporary moral positions, such as those on murder, mass atrocities, and slavery. <hl> For example, Simon Blackburn states that "apologists for Hinduism defend or explain away its involvement with the caste system , and apologists for Islam defend or explain away its harsh penal code or its attitude to women and infidels". <hl> In regard to Christianity, he states that the "Bible can be read as giving us a carte blanche for harsh attitudes to children, the mentally handicapped, animals, the environment, the divorced, unbelievers, people with various sexual habits, and elderly women", and notes morally suspect themes in the Bible's New Testament as well.[e] Christian apologists address Blackburn's viewpoints and construe that Jewish laws in the Jewish Bible showed the evolution of moral standards towards protecting the vulnerable, imposing a death penalty on those pursuing slavery and treating slaves as persons and not property. Elizabeth Anderson holds that "the Bible contains both good and evil teachings", and it is "morally inconsistent". Humanists like Paul Kurtz believe that we can identify moral values across cultures, even if we do not appeal to a supernatural or universalist understanding of principles - values including integrity, trustworthiness, benevolence, and fairness. These values can be resources for finding common ground between believers and nonbelievers.

Religious value systems can diverge from commonly-held contemporary moral positions, such as those on murder, mass atrocities, and slavery. For example, Simon Blackburn states that "apologists for Hinduism defend or explain away its involvement with <hl> the caste system <hl>, and apologists for Islam defend or explain away its harsh penal code or its attitude to women and infidels". In regard to Christianity, he states that the "Bible can be read as giving us a carte blanche for harsh attitudes to children, the mentally handicapped, animals, the environment, the divorced, unbelievers, people with various sexual habits, and elderly women", and notes morally suspect themes in the Bible's New Testament as well.[e] Christian apologists address Blackburn's viewpoints and construe that Jewish laws in the Jewish Bible showed the evolution of moral standards towards protecting the vulnerable, imposing a death penalty on those pursuing slavery and treating slaves as persons and not property. Elizabeth Anderson holds that "the Bible contains both good and evil teachings", and it is "morally inconsistent". Humanists like Paul Kurtz believe that we can identify moral values across cultures, even if we do not appeal to a supernatural or universalist understanding of principles - values including integrity, trustworthiness, benevolence, and fairness. These values can be resources for finding common ground between believers and nonbelievers.

For example, Simon Blackburn states that "apologists for Hinduism defend or explain away its involvement with <hl> the caste system <hl> , and apologists for Islam defend or explain away its harsh penal code or its attitude to women and infidels".


Question: Where does Blackburn say we can find negative approaches to old ladies?

Answer: Bible

Religious value systems can diverge from commonly-held contemporary moral positions, such as those on murder, mass atrocities, and slavery. For example, Simon Blackburn states that "apologists for Hinduism defend or explain away its involvement with the caste system, and apologists for Islam defend or explain away its harsh penal code or its attitude to women and infidels". <hl> In regard to Christianity, he states that the " Bible can be read as giving us a carte blanche for harsh attitudes to children, the mentally handicapped, animals, the environment, the divorced, unbelievers, people with various sexual habits, and elderly women", and notes morally suspect themes in the Bible's New Testament as well.[e] Christian apologists address Blackburn's viewpoints and construe that Jewish laws in the Jewish Bible showed the evolution of moral standards towards protecting the vulnerable, imposing a death penalty on those pursuing slavery and treating slaves as persons and not property. <hl> Elizabeth Anderson holds that "the Bible contains both good and evil teachings", and it is "morally inconsistent". Humanists like Paul Kurtz believe that we can identify moral values across cultures, even if we do not appeal to a supernatural or universalist understanding of principles - values including integrity, trustworthiness, benevolence, and fairness. These values can be resources for finding common ground between believers and nonbelievers.

Religious value systems can diverge from commonly-held contemporary moral positions, such as those on murder, mass atrocities, and slavery. For example, Simon Blackburn states that "apologists for Hinduism defend or explain away its involvement with the caste system, and apologists for Islam defend or explain away its harsh penal code or its attitude to women and infidels". In regard to Christianity, he states that the "<hl> Bible <hl> can be read as giving us a carte blanche for harsh attitudes to children, the mentally handicapped, animals, the environment, the divorced, unbelievers, people with various sexual habits, and elderly women", and notes morally suspect themes in the Bible's New Testament as well.[e] Christian apologists address Blackburn's viewpoints and construe that Jewish laws in the Jewish Bible showed the evolution of moral standards towards protecting the vulnerable, imposing a death penalty on those pursuing slavery and treating slaves as persons and not property. Elizabeth Anderson holds that "the Bible contains both good and evil teachings", and it is "morally inconsistent". Humanists like Paul Kurtz believe that we can identify moral values across cultures, even if we do not appeal to a supernatural or universalist understanding of principles - values including integrity, trustworthiness, benevolence, and fairness. These values can be resources for finding common ground between believers and nonbelievers.

In regard to Christianity, he states that the " <hl> Bible <hl> can be read as giving us a carte blanche for harsh attitudes to children, the mentally handicapped, animals, the environment, the divorced, unbelievers, people with various sexual habits, and elderly women", and notes morally suspect themes in the Bible's New Testament as well.[e] Christian apologists address Blackburn's viewpoints and construe that Jewish laws in the Jewish Bible showed the evolution of moral standards towards protecting the vulnerable, imposing a death penalty on those pursuing slavery and treating slaves as persons and not property.


Question: When was Society Without God published?

A number of studies have been conducted on the empirics of morality in various countries, and the overall relationship between faith and crime is unclear.[b] A 2001 review of studies on this topic found "The existing evidence surrounding the effect of religion on crime is varied, contested, and inconclusive, and currently no persuasive answer exists as to the empirical relationship between religion and crime." Phil Zuckerman's 2008 book, Society without God, notes that Denmark and Sweden, "which are probably the least religious countries in the world, and possibly in the history of the world", enjoy "among the lowest violent crime rates in the world [and] the lowest levels of corruption in the world".[c]

Answer: 2008

A number of studies have been conducted on the empirics of morality in various countries, and the overall relationship between faith and crime is unclear.[b] A 2001 review of studies on this topic found "The existing evidence surrounding the effect of religion on crime is varied, contested, and inconclusive, and currently no persuasive answer exists as to the empirical relationship between religion and crime." <hl> Phil Zuckerman's 2008 book, Society without God, notes that Denmark and Sweden, "which are probably the least religious countries in the world, and possibly in the history of the world", enjoy "among the lowest violent crime rates in the world [and] the lowest levels of corruption in the world".[c] <hl>

A number of studies have been conducted on the empirics of morality in various countries, and the overall relationship between faith and crime is unclear.[b] A 2001 review of studies on this topic found "The existing evidence surrounding the effect of religion on crime is varied, contested, and inconclusive, and currently no persuasive answer exists as to the empirical relationship between religion and crime." Phil Zuckerman's <hl> 2008 <hl> book, Society without God, notes that Denmark and Sweden, "which are probably the least religious countries in the world, and possibly in the history of the world", enjoy "among the lowest violent crime rates in the world [and] the lowest levels of corruption in the world".[c]


Question: What does Zuckerman say are the least religious nations ever?

Answer: Denmark and Sweden

A number of studies have been conducted on the empirics of morality in various countries, and the overall relationship between faith and crime is unclear.[b] A 2001 review of studies on this topic found "The existing evidence surrounding the effect of religion on crime is varied, contested, and inconclusive, and currently no persuasive answer exists as to the empirical relationship between religion and crime." <hl> Phil Zuckerman's 2008 book, Society without God, notes that Denmark and Sweden , "which are probably the least religious countries in the world, and possibly in the history of the world", enjoy "among the lowest violent crime rates in the world [and] the lowest levels of corruption in the world".[c] <hl>

A number of studies have been conducted on the empirics of morality in various countries, and the overall relationship between faith and crime is unclear.[b] A 2001 review of studies on this topic found "The existing evidence surrounding the effect of religion on crime is varied, contested, and inconclusive, and currently no persuasive answer exists as to the empirical relationship between religion and crime." Phil Zuckerman's 2008 book, Society without God, notes that <hl> Denmark and Sweden <hl>, "which are probably the least religious countries in the world, and possibly in the history of the world", enjoy "among the lowest violent crime rates in the world [and] the lowest levels of corruption in the world".[c]

Phil Zuckerman's 2008 book, Society without God, notes that <hl> Denmark and Sweden <hl> , "which are probably the least religious countries in the world, and possibly in the history of the world", enjoy "among the lowest violent crime rates in the world [and] the lowest levels of corruption in the world".[c]


Question: What is the connection between religion and crime?

Answer: unclear

<hl> A number of studies have been conducted on the empirics of morality in various countries, and the overall relationship between faith and crime is unclear .[b] <hl> A 2001 review of studies on this topic found "The existing evidence surrounding the effect of religion on crime is varied, contested, and inconclusive, and currently no persuasive answer exists as to the empirical relationship between religion and crime." Phil Zuckerman's 2008 book, Society without God, notes that Denmark and Sweden, "which are probably the least religious countries in the world, and possibly in the history of the world", enjoy "among the lowest violent crime rates in the world [and] the lowest levels of corruption in the world".[c]

A number of studies have been conducted on the empirics of morality in various countries, and the overall relationship between faith and crime is <hl> unclear <hl>.[b] A 2001 review of studies on this topic found "The existing evidence surrounding the effect of religion on crime is varied, contested, and inconclusive, and currently no persuasive answer exists as to the empirical relationship between religion and crime." Phil Zuckerman's 2008 book, Society without God, notes that Denmark and Sweden, "which are probably the least religious countries in the world, and possibly in the history of the world", enjoy "among the lowest violent crime rates in the world [and] the lowest levels of corruption in the world".[c]

A number of studies have been conducted on the empirics of morality in various countries, and the overall relationship between faith and crime is <hl> unclear <hl> .[b]


Question: Where have studies about morality been done?

Answer: in various countries

<hl> A number of studies have been conducted on the empirics of morality in various countries , and the overall relationship between faith and crime is unclear.[b] A 2001 review of studies on this topic found "The existing evidence surrounding the effect of religion on crime is varied, contested, and inconclusive, and currently no persuasive answer exists as to the empirical relationship between religion and crime." <hl> Phil Zuckerman's 2008 book, Society without God, notes that Denmark and Sweden, "which are probably the least religious countries in the world, and possibly in the history of the world", enjoy "among the lowest violent crime rates in the world [and] the lowest levels of corruption in the world".[c]

A number of studies have been conducted on the empirics of morality <hl> in various countries <hl>, and the overall relationship between faith and crime is unclear.[b] A 2001 review of studies on this topic found "The existing evidence surrounding the effect of religion on crime is varied, contested, and inconclusive, and currently no persuasive answer exists as to the empirical relationship between religion and crime." Phil Zuckerman's 2008 book, Society without God, notes that Denmark and Sweden, "which are probably the least religious countries in the world, and possibly in the history of the world", enjoy "among the lowest violent crime rates in the world [and] the lowest levels of corruption in the world".[c]

A number of studies have been conducted on the empirics of morality <hl> in various countries <hl> , and the overall relationship between faith and crime is unclear.[b] A 2001 review of studies on this topic found "The existing evidence surrounding the effect of religion on crime is varied, contested, and inconclusive, and currently no persuasive answer exists as to the empirical relationship between religion and crime."


Question: Are people in Denmark and Sweden generally honest?

Answer: lowest levels of corruption in the world

A number of studies have been conducted on the empirics of morality in various countries, and the overall relationship between faith and crime is unclear.[b] A 2001 review of studies on this topic found "The existing evidence surrounding the effect of religion on crime is varied, contested, and inconclusive, and currently no persuasive answer exists as to the empirical relationship between religion and crime." <hl> Phil Zuckerman's 2008 book, Society without God, notes that Denmark and Sweden, "which are probably the least religious countries in the world, and possibly in the history of the world", enjoy "among the lowest violent crime rates in the world [and] the lowest levels of corruption in the world ".[c] <hl>

A number of studies have been conducted on the empirics of morality in various countries, and the overall relationship between faith and crime is unclear.[b] A 2001 review of studies on this topic found "The existing evidence surrounding the effect of religion on crime is varied, contested, and inconclusive, and currently no persuasive answer exists as to the empirical relationship between religion and crime." Phil Zuckerman's 2008 book, Society without God, notes that Denmark and Sweden, "which are probably the least religious countries in the world, and possibly in the history of the world", enjoy "among the lowest violent crime rates in the world [and] the <hl> lowest levels of corruption in the world <hl>".[c]

Phil Zuckerman's 2008 book, Society without God, notes that Denmark and Sweden, "which are probably the least religious countries in the world, and possibly in the history of the world", enjoy "among the lowest violent crime rates in the world [and] the <hl> lowest levels of corruption in the world <hl> ".[c]


Question: Who wrote "Did the Pedestrian Die?"

Fons Trompenaars, author of Did the Pedestrian Die?, tested members of different cultures with various moral dilemmas. One of these was whether the driver of a car would have his friend, a passenger riding in the car, lie in order to protect the driver from the consequences of driving too fast and hitting a pedestrian. Trompenaars found that different cultures had quite different expectations (from none to almost certain).[citation needed]

Answer: Fons Trompenaars

<hl> Fons Trompenaars , author of Did the Pedestrian Die?, tested members of different cultures with various moral dilemmas. <hl> One of these was whether the driver of a car would have his friend, a passenger riding in the car, lie in order to protect the driver from the consequences of driving too fast and hitting a pedestrian. Trompenaars found that different cultures had quite different expectations (from none to almost certain).[citation needed]

<hl> Fons Trompenaars <hl>, author of Did the Pedestrian Die?, tested members of different cultures with various moral dilemmas. One of these was whether the driver of a car would have his friend, a passenger riding in the car, lie in order to protect the driver from the consequences of driving too fast and hitting a pedestrian. Trompenaars found that different cultures had quite different expectations (from none to almost certain).[citation needed]

<hl> Fons Trompenaars <hl> , author of Did the Pedestrian Die?, tested members of different cultures with various moral dilemmas.


Question: One of the moral dilemmas Trompenaars tested was?

Answer: lie in order to protect the driver

Fons Trompenaars, author of Did the Pedestrian Die?, tested members of different cultures with various moral dilemmas. <hl> One of these was whether the driver of a car would have his friend, a passenger riding in the car, lie in order to protect the driver from the consequences of driving too fast and hitting a pedestrian. <hl> Trompenaars found that different cultures had quite different expectations (from none to almost certain).[citation needed]

Fons Trompenaars, author of Did the Pedestrian Die?, tested members of different cultures with various moral dilemmas. One of these was whether the driver of a car would have his friend, a passenger riding in the car, <hl> lie in order to protect the driver <hl> from the consequences of driving too fast and hitting a pedestrian. Trompenaars found that different cultures had quite different expectations (from none to almost certain).[citation needed]


Question: What was the outcome of the tests concerning moral dilemmas?

Answer: different cultures had quite different expectations

Fons Trompenaars, author of Did the Pedestrian Die?, tested members of different cultures with various moral dilemmas. One of these was whether the driver of a car would have his friend, a passenger riding in the car, lie in order to protect the driver from the consequences of driving too fast and hitting a pedestrian. <hl> Trompenaars found that different cultures had quite different expectations (from none to almost certain).[citation needed] <hl>

Fons Trompenaars, author of Did the Pedestrian Die?, tested members of different cultures with various moral dilemmas. One of these was whether the driver of a car would have his friend, a passenger riding in the car, lie in order to protect the driver from the consequences of driving too fast and hitting a pedestrian. Trompenaars found that <hl> different cultures had quite different expectations <hl> (from none to almost certain).[citation needed]


Question: What did Trompenaars test concerning members of different cultures?

Answer: various moral dilemmas

<hl> Fons Trompenaars, author of Did the Pedestrian Die?, tested members of different cultures with various moral dilemmas . <hl> One of these was whether the driver of a car would have his friend, a passenger riding in the car, lie in order to protect the driver from the consequences of driving too fast and hitting a pedestrian. Trompenaars found that different cultures had quite different expectations (from none to almost certain).[citation needed]

Fons Trompenaars, author of Did the Pedestrian Die?, tested members of different cultures with <hl> various moral dilemmas <hl>. One of these was whether the driver of a car would have his friend, a passenger riding in the car, lie in order to protect the driver from the consequences of driving too fast and hitting a pedestrian. Trompenaars found that different cultures had quite different expectations (from none to almost certain).[citation needed]

Fons Trompenaars, author of Did the Pedestrian Die?, tested members of different cultures with <hl> various moral dilemmas <hl> .


Question: Mirror neurons fire in imitation of what?

Mirror neurons are neurons in the brain that fire when another person is observed doing a certain action. The neurons fire in imitation of the action being observed, causing the same muscles to act minutely in the observer as are acting grossly in the person actually performing the action. Research on mirror neurons, since their discovery in 1996, suggests that they may have a role to play not only in action understanding, but also in emotion sharing empathy. Cognitive neuro-scientist Jean Decety thinks that the ability to recognize and vicariously experience what another individual is undergoing was a key step forward in the evolution of social behavior, and ultimately, morality. The inability to feel empathy is one of the defining characteristics of psychopathy, and this would appear to lend support to Decety's view.

Answer: the action being observed

Mirror neurons are neurons in the brain that fire when another person is observed doing a certain action. <hl> The neurons fire in imitation of the action being observed , causing the same muscles to act minutely in the observer as are acting grossly in the person actually performing the action. <hl> Research on mirror neurons, since their discovery in 1996, suggests that they may have a role to play not only in action understanding, but also in emotion sharing empathy. Cognitive neuro-scientist Jean Decety thinks that the ability to recognize and vicariously experience what another individual is undergoing was a key step forward in the evolution of social behavior, and ultimately, morality. The inability to feel empathy is one of the defining characteristics of psychopathy, and this would appear to lend support to Decety's view.

Mirror neurons are neurons in the brain that fire when another person is observed doing a certain action. The neurons fire in imitation of <hl> the action being observed <hl>, causing the same muscles to act minutely in the observer as are acting grossly in the person actually performing the action. Research on mirror neurons, since their discovery in 1996, suggests that they may have a role to play not only in action understanding, but also in emotion sharing empathy. Cognitive neuro-scientist Jean Decety thinks that the ability to recognize and vicariously experience what another individual is undergoing was a key step forward in the evolution of social behavior, and ultimately, morality. The inability to feel empathy is one of the defining characteristics of psychopathy, and this would appear to lend support to Decety's view.

The neurons fire in imitation of <hl> the action being observed <hl> , causing the same muscles to act minutely in the observer as are acting grossly in the person actually performing the action.


Question: What is the term for neurons in the brain that fire when another person is observed doing a certain action?

Answer: Mirror neurons

<hl> Mirror neurons are neurons in the brain that fire when another person is observed doing a certain action. <hl> The neurons fire in imitation of the action being observed, causing the same muscles to act minutely in the observer as are acting grossly in the person actually performing the action. Research on mirror neurons, since their discovery in 1996, suggests that they may have a role to play not only in action understanding, but also in emotion sharing empathy. Cognitive neuro-scientist Jean Decety thinks that the ability to recognize and vicariously experience what another individual is undergoing was a key step forward in the evolution of social behavior, and ultimately, morality. The inability to feel empathy is one of the defining characteristics of psychopathy, and this would appear to lend support to Decety's view.

<hl> Mirror neurons <hl> are neurons in the brain that fire when another person is observed doing a certain action. The neurons fire in imitation of the action being observed, causing the same muscles to act minutely in the observer as are acting grossly in the person actually performing the action. Research on mirror neurons, since their discovery in 1996, suggests that they may have a role to play not only in action understanding, but also in emotion sharing empathy. Cognitive neuro-scientist Jean Decety thinks that the ability to recognize and vicariously experience what another individual is undergoing was a key step forward in the evolution of social behavior, and ultimately, morality. The inability to feel empathy is one of the defining characteristics of psychopathy, and this would appear to lend support to Decety's view.


Question: What year were mirror neurons discovered?

Answer: 1996

Mirror neurons are neurons in the brain that fire when another person is observed doing a certain action. The neurons fire in imitation of the action being observed, causing the same muscles to act minutely in the observer as are acting grossly in the person actually performing the action. <hl> Research on mirror neurons, since their discovery in 1996 , suggests that they may have a role to play not only in action understanding, but also in emotion sharing empathy. <hl> Cognitive neuro-scientist Jean Decety thinks that the ability to recognize and vicariously experience what another individual is undergoing was a key step forward in the evolution of social behavior, and ultimately, morality. The inability to feel empathy is one of the defining characteristics of psychopathy, and this would appear to lend support to Decety's view.

Mirror neurons are neurons in the brain that fire when another person is observed doing a certain action. The neurons fire in imitation of the action being observed, causing the same muscles to act minutely in the observer as are acting grossly in the person actually performing the action. Research on mirror neurons, since their discovery in <hl> 1996 <hl>, suggests that they may have a role to play not only in action understanding, but also in emotion sharing empathy. Cognitive neuro-scientist Jean Decety thinks that the ability to recognize and vicariously experience what another individual is undergoing was a key step forward in the evolution of social behavior, and ultimately, morality. The inability to feel empathy is one of the defining characteristics of psychopathy, and this would appear to lend support to Decety's view.

Research on mirror neurons, since their discovery in <hl> 1996 <hl> , suggests that they may have a role to play not only in action understanding, but also in emotion sharing empathy.


Question: What is one of the defining characteristics of psychopathy?

Answer: The inability to feel empathy

Mirror neurons are neurons in the brain that fire when another person is observed doing a certain action. The neurons fire in imitation of the action being observed, causing the same muscles to act minutely in the observer as are acting grossly in the person actually performing the action. Research on mirror neurons, since their discovery in 1996, suggests that they may have a role to play not only in action understanding, but also in emotion sharing empathy. Cognitive neuro-scientist Jean Decety thinks that the ability to recognize and vicariously experience what another individual is undergoing was a key step forward in the evolution of social behavior, and ultimately, morality. <hl> The inability to feel empathy is one of the defining characteristics of psychopathy, and this would appear to lend support to Decety's view. <hl>

Mirror neurons are neurons in the brain that fire when another person is observed doing a certain action. The neurons fire in imitation of the action being observed, causing the same muscles to act minutely in the observer as are acting grossly in the person actually performing the action. Research on mirror neurons, since their discovery in 1996, suggests that they may have a role to play not only in action understanding, but also in emotion sharing empathy. Cognitive neuro-scientist Jean Decety thinks that the ability to recognize and vicariously experience what another individual is undergoing was a key step forward in the evolution of social behavior, and ultimately, morality. <hl> The inability to feel empathy <hl> is one of the defining characteristics of psychopathy, and this would appear to lend support to Decety's view.


Question: What is the name of the cognitive neuro-scientist who thinks mirror neurons played a key role in the evolution of morality?

Answer: Jean Decety

Mirror neurons are neurons in the brain that fire when another person is observed doing a certain action. The neurons fire in imitation of the action being observed, causing the same muscles to act minutely in the observer as are acting grossly in the person actually performing the action. Research on mirror neurons, since their discovery in 1996, suggests that they may have a role to play not only in action understanding, but also in emotion sharing empathy. <hl> Cognitive neuro-scientist Jean Decety thinks that the ability to recognize and vicariously experience what another individual is undergoing was a key step forward in the evolution of social behavior, and ultimately, morality. <hl> The inability to feel empathy is one of the defining characteristics of psychopathy, and this would appear to lend support to Decety's view.

Mirror neurons are neurons in the brain that fire when another person is observed doing a certain action. The neurons fire in imitation of the action being observed, causing the same muscles to act minutely in the observer as are acting grossly in the person actually performing the action. Research on mirror neurons, since their discovery in 1996, suggests that they may have a role to play not only in action understanding, but also in emotion sharing empathy. Cognitive neuro-scientist <hl> Jean Decety <hl> thinks that the ability to recognize and vicariously experience what another individual is undergoing was a key step forward in the evolution of social behavior, and ultimately, morality. The inability to feel empathy is one of the defining characteristics of psychopathy, and this would appear to lend support to Decety's view.


Question: Who is the author of "Complete Conduct Principles for the 21st Century"?

John Newton, author of Complete Conduct Principles for the 21st Century  compared the Eastern and the Western cultures about morality. As stated in Complete Conduct Principles for the 21st Century, “One of the important objectives of this book is to blend harmoniously the fine souls regarding conduct in the Eastern and the Western cultures, to take the result as the source and then to create newer and better conduct principles to suit the human society of the new century, and to introduce a lot of Chinese fine conduct spirits to the Western world. It is hoped that this helps solve lots of problems the human society of the 21st century faces, including (but not limited to the Eastern and the Western cultures) what a single culture cannot.”

Answer: John Newton

<hl> John Newton , author of Complete Conduct Principles for the 21st Century compared the Eastern and the Western cultures about morality. <hl> As stated in Complete Conduct Principles for the 21st Century, “One of the important objectives of this book is to blend harmoniously the fine souls regarding conduct in the Eastern and the Western cultures, to take the result as the source and then to create newer and better conduct principles to suit the human society of the new century, and to introduce a lot of Chinese fine conduct spirits to the Western world. It is hoped that this helps solve lots of problems the human society of the 21st century faces, including (but not limited to the Eastern and the Western cultures) what a single culture cannot.”

<hl> John Newton <hl>, author of Complete Conduct Principles for the 21st Century compared the Eastern and the Western cultures about morality. As stated in Complete Conduct Principles for the 21st Century, “One of the important objectives of this book is to blend harmoniously the fine souls regarding conduct in the Eastern and the Western cultures, to take the result as the source and then to create newer and better conduct principles to suit the human society of the new century, and to introduce a lot of Chinese fine conduct spirits to the Western world. It is hoped that this helps solve lots of problems the human society of the 21st century faces, including (but not limited to the Eastern and the Western cultures) what a single culture cannot.”

<hl> John Newton <hl> , author of Complete Conduct Principles for the 21st Century compared the Eastern and the Western cultures about morality.


Question: What did John Newton compare in his book, concerning morality?

Answer: Eastern and the Western cultures

John Newton, author of Complete Conduct Principles for the 21st Century compared <hl> the Eastern and the Western cultures about morality. <hl> As stated in Complete Conduct Principles for the 21st Century, “One of the important objectives of this book is to blend harmoniously the fine souls regarding conduct in the Eastern and the Western cultures, to take the result as the source and then to create newer and better conduct principles to suit the human society of the new century, and to introduce a lot of Chinese fine conduct spirits to the Western world. It is hoped that this helps solve lots of problems the human society of the 21st century faces, including (but not limited to the Eastern and the Western cultures) what a single culture cannot.”

John Newton, author of Complete Conduct Principles for the 21st Century compared the <hl> Eastern and the Western cultures <hl> about morality. As stated in Complete Conduct Principles for the 21st Century, “One of the important objectives of this book is to blend harmoniously the fine souls regarding conduct in the Eastern and the Western cultures, to take the result as the source and then to create newer and better conduct principles to suit the human society of the new century, and to introduce a lot of Chinese fine conduct spirits to the Western world. It is hoped that this helps solve lots of problems the human society of the 21st century faces, including (but not limited to the Eastern and the Western cultures) what a single culture cannot.”


Question: In what book can you find, a harmonious blending of the Eastern and Western cultures?

Answer: Complete Conduct Principles for the 21st Century

<hl> John Newton, author of Complete Conduct Principles for the 21st Century compared the Eastern and the Western cultures about morality. <hl> As stated in Complete Conduct Principles for the 21st Century, “One of the important objectives of this book is to blend harmoniously the fine souls regarding conduct in the Eastern and the Western cultures, to take the result as the source and then to create newer and better conduct principles to suit the human society of the new century, and to introduce a lot of Chinese fine conduct spirits to the Western world. It is hoped that this helps solve lots of problems the human society of the 21st century faces, including (but not limited to the Eastern and the Western cultures) what a single culture cannot.”

John Newton, author of <hl> Complete Conduct Principles for the 21st Century <hl> compared the Eastern and the Western cultures about morality. As stated in Complete Conduct Principles for the 21st Century, “One of the important objectives of this book is to blend harmoniously the fine souls regarding conduct in the Eastern and the Western cultures, to take the result as the source and then to create newer and better conduct principles to suit the human society of the new century, and to introduce a lot of Chinese fine conduct spirits to the Western world. It is hoped that this helps solve lots of problems the human society of the 21st century faces, including (but not limited to the Eastern and the Western cultures) what a single culture cannot.”


Question: What did Newton, in his book, show that the Western world needed?

Answer: Chinese fine conduct spirits

John Newton, author of Complete Conduct Principles for the 21st Century compared the Eastern and the Western cultures about morality. <hl> As stated in Complete Conduct Principles for the 21st Century, “One of the important objectives of this book is to blend harmoniously the fine souls regarding conduct in the Eastern and the Western cultures, to take the result as the source and then to create newer and better conduct principles to suit the human society of the new century, and to introduce a lot of Chinese fine conduct spirits to the Western world. <hl> It is hoped that this helps solve lots of problems the human society of the 21st century faces, including (but not limited to the Eastern and the Western cultures) what a single culture cannot.”

John Newton, author of Complete Conduct Principles for the 21st Century compared the Eastern and the Western cultures about morality. As stated in Complete Conduct Principles for the 21st Century, “One of the important objectives of this book is to blend harmoniously the fine souls regarding conduct in the Eastern and the Western cultures, to take the result as the source and then to create newer and better conduct principles to suit the human society of the new century, and to introduce a lot of <hl> Chinese fine conduct spirits <hl> to the Western world. It is hoped that this helps solve lots of problems the human society of the 21st century faces, including (but not limited to the Eastern and the Western cultures) what a single culture cannot.”


Question: What defines the cognitive-developmental approach to moral development?

In modern moral psychology, morality is considered to change through personal development. A number of psychologists have produced theories on the development of morals, usually going through stages of different morals. Lawrence Kohlberg, Jean Piaget, and Elliot Turiel have cognitive-developmental approaches to moral development; to these theorists morality forms in a series of constructive stages or domains. Social psychologists such as Martin Hoffman and Jonathan Haidt emphasize social and emotional development based on biology, such as empathy. Moral identity theorists, such as William Damon and Mordechai Nisan, see moral commitment as arising from the development of a self-identity that is defined by moral purposes: this moral self-identity leads to a sense of responsibility to pursue such purposes. Of historical interest in psychology are the theories of psychoanalysts such as Sigmund Freud, who believe that moral development is the product of aspects of the super-ego as guilt-shame avoidance.

Answer: morality forms in a series of constructive stages or domains

In modern moral psychology, morality is considered to change through personal development. A number of psychologists have produced theories on the development of morals, usually going through stages of different morals. <hl> Lawrence Kohlberg, Jean Piaget, and Elliot Turiel have cognitive-developmental approaches to moral development; to these theorists morality forms in a series of constructive stages or domains . <hl> Social psychologists such as Martin Hoffman and Jonathan Haidt emphasize social and emotional development based on biology, such as empathy. Moral identity theorists, such as William Damon and Mordechai Nisan, see moral commitment as arising from the development of a self-identity that is defined by moral purposes: this moral self-identity leads to a sense of responsibility to pursue such purposes. Of historical interest in psychology are the theories of psychoanalysts such as Sigmund Freud, who believe that moral development is the product of aspects of the super-ego as guilt-shame avoidance.

In modern moral psychology, morality is considered to change through personal development. A number of psychologists have produced theories on the development of morals, usually going through stages of different morals. Lawrence Kohlberg, Jean Piaget, and Elliot Turiel have cognitive-developmental approaches to moral development; to these theorists <hl> morality forms in a series of constructive stages or domains <hl>. Social psychologists such as Martin Hoffman and Jonathan Haidt emphasize social and emotional development based on biology, such as empathy. Moral identity theorists, such as William Damon and Mordechai Nisan, see moral commitment as arising from the development of a self-identity that is defined by moral purposes: this moral self-identity leads to a sense of responsibility to pursue such purposes. Of historical interest in psychology are the theories of psychoanalysts such as Sigmund Freud, who believe that moral development is the product of aspects of the super-ego as guilt-shame avoidance.

Lawrence Kohlberg, Jean Piaget, and Elliot Turiel have cognitive-developmental approaches to moral development; to these theorists <hl> morality forms in a series of constructive stages or domains <hl> .


Question: What do social psychologists believe social and emotional development is based on?

Answer: biology

In modern moral psychology, morality is considered to change through personal development. A number of psychologists have produced theories on the development of morals, usually going through stages of different morals. Lawrence Kohlberg, Jean Piaget, and Elliot Turiel have cognitive-developmental approaches to moral development; to these theorists morality forms in a series of constructive stages or domains. <hl> Social psychologists such as Martin Hoffman and Jonathan Haidt emphasize social and emotional development based on biology , such as empathy. <hl> Moral identity theorists, such as William Damon and Mordechai Nisan, see moral commitment as arising from the development of a self-identity that is defined by moral purposes: this moral self-identity leads to a sense of responsibility to pursue such purposes. Of historical interest in psychology are the theories of psychoanalysts such as Sigmund Freud, who believe that moral development is the product of aspects of the super-ego as guilt-shame avoidance.

In modern moral psychology, morality is considered to change through personal development. A number of psychologists have produced theories on the development of morals, usually going through stages of different morals. Lawrence Kohlberg, Jean Piaget, and Elliot Turiel have cognitive-developmental approaches to moral development; to these theorists morality forms in a series of constructive stages or domains. Social psychologists such as Martin Hoffman and Jonathan Haidt emphasize social and emotional development based on <hl> biology <hl>, such as empathy. Moral identity theorists, such as William Damon and Mordechai Nisan, see moral commitment as arising from the development of a self-identity that is defined by moral purposes: this moral self-identity leads to a sense of responsibility to pursue such purposes. Of historical interest in psychology are the theories of psychoanalysts such as Sigmund Freud, who believe that moral development is the product of aspects of the super-ego as guilt-shame avoidance.

Social psychologists such as Martin Hoffman and Jonathan Haidt emphasize social and emotional development based on <hl> biology <hl> , such as empathy.


Question: According to William Damon and Mordechai Nisan, what does moral self-identity lead to?

Answer: a sense of responsibility to pursue such purposes

In modern moral psychology, morality is considered to change through personal development. A number of psychologists have produced theories on the development of morals, usually going through stages of different morals. Lawrence Kohlberg, Jean Piaget, and Elliot Turiel have cognitive-developmental approaches to moral development; to these theorists morality forms in a series of constructive stages or domains. Social psychologists such as Martin Hoffman and Jonathan Haidt emphasize social and emotional development based on biology, such as empathy. <hl> Moral identity theorists, such as William Damon and Mordechai Nisan, see moral commitment as arising from the development of a self-identity that is defined by moral purposes: this moral self-identity leads to a sense of responsibility to pursue such purposes . <hl> Of historical interest in psychology are the theories of psychoanalysts such as Sigmund Freud, who believe that moral development is the product of aspects of the super-ego as guilt-shame avoidance.

In modern moral psychology, morality is considered to change through personal development. A number of psychologists have produced theories on the development of morals, usually going through stages of different morals. Lawrence Kohlberg, Jean Piaget, and Elliot Turiel have cognitive-developmental approaches to moral development; to these theorists morality forms in a series of constructive stages or domains. Social psychologists such as Martin Hoffman and Jonathan Haidt emphasize social and emotional development based on biology, such as empathy. Moral identity theorists, such as William Damon and Mordechai Nisan, see moral commitment as arising from the development of a self-identity that is defined by moral purposes: this moral self-identity leads to <hl> a sense of responsibility to pursue such purposes <hl>. Of historical interest in psychology are the theories of psychoanalysts such as Sigmund Freud, who believe that moral development is the product of aspects of the super-ego as guilt-shame avoidance.

Moral identity theorists, such as William Damon and Mordechai Nisan, see moral commitment as arising from the development of a self-identity that is defined by moral purposes: this moral self-identity leads to <hl> a sense of responsibility to pursue such purposes <hl> .


Question: Which well-known psychoanalyst believed that moral development is the product of aspects of the super-ego?

Answer: Sigmund Freud

In modern moral psychology, morality is considered to change through personal development. A number of psychologists have produced theories on the development of morals, usually going through stages of different morals. Lawrence Kohlberg, Jean Piaget, and Elliot Turiel have cognitive-developmental approaches to moral development; to these theorists morality forms in a series of constructive stages or domains. Social psychologists such as Martin Hoffman and Jonathan Haidt emphasize social and emotional development based on biology, such as empathy. Moral identity theorists, such as William Damon and Mordechai Nisan, see moral commitment as arising from the development of a self-identity that is defined by moral purposes: this moral self-identity leads to a sense of responsibility to pursue such purposes. <hl> Of historical interest in psychology are the theories of psychoanalysts such as Sigmund Freud , who believe that moral development is the product of aspects of the super-ego as guilt-shame avoidance. <hl>

In modern moral psychology, morality is considered to change through personal development. A number of psychologists have produced theories on the development of morals, usually going through stages of different morals. Lawrence Kohlberg, Jean Piaget, and Elliot Turiel have cognitive-developmental approaches to moral development; to these theorists morality forms in a series of constructive stages or domains. Social psychologists such as Martin Hoffman and Jonathan Haidt emphasize social and emotional development based on biology, such as empathy. Moral identity theorists, such as William Damon and Mordechai Nisan, see moral commitment as arising from the development of a self-identity that is defined by moral purposes: this moral self-identity leads to a sense of responsibility to pursue such purposes. Of historical interest in psychology are the theories of psychoanalysts such as <hl> Sigmund Freud <hl>, who believe that moral development is the product of aspects of the super-ego as guilt-shame avoidance.

Of historical interest in psychology are the theories of psychoanalysts such as <hl> Sigmund Freud <hl> , who believe that moral development is the product of aspects of the super-ego as guilt-shame avoidance.


Question: What is the term for the aspect of the super-ego that relates to moral development?

Answer: guilt-shame avoidance

In modern moral psychology, morality is considered to change through personal development. A number of psychologists have produced theories on the development of morals, usually going through stages of different morals. Lawrence Kohlberg, Jean Piaget, and Elliot Turiel have cognitive-developmental approaches to moral development; to these theorists morality forms in a series of constructive stages or domains. Social psychologists such as Martin Hoffman and Jonathan Haidt emphasize social and emotional development based on biology, such as empathy. Moral identity theorists, such as William Damon and Mordechai Nisan, see moral commitment as arising from the development of a self-identity that is defined by moral purposes: this moral self-identity leads to a sense of responsibility to pursue such purposes. <hl> Of historical interest in psychology are the theories of psychoanalysts such as Sigmund Freud, who believe that moral development is the product of aspects of the super-ego as guilt-shame avoidance . <hl>

In modern moral psychology, morality is considered to change through personal development. A number of psychologists have produced theories on the development of morals, usually going through stages of different morals. Lawrence Kohlberg, Jean Piaget, and Elliot Turiel have cognitive-developmental approaches to moral development; to these theorists morality forms in a series of constructive stages or domains. Social psychologists such as Martin Hoffman and Jonathan Haidt emphasize social and emotional development based on biology, such as empathy. Moral identity theorists, such as William Damon and Mordechai Nisan, see moral commitment as arising from the development of a self-identity that is defined by moral purposes: this moral self-identity leads to a sense of responsibility to pursue such purposes. Of historical interest in psychology are the theories of psychoanalysts such as Sigmund Freud, who believe that moral development is the product of aspects of the super-ego as <hl> guilt-shame avoidance <hl>.

Of historical interest in psychology are the theories of psychoanalysts such as Sigmund Freud, who believe that moral development is the product of aspects of the super-ego as <hl> guilt-shame avoidance <hl> .


Question: What was the audience unaware of?

Answer: credentials

<hl> Monin and Miller (2001) examined the moral self-licensing effect and found that when participants established credentials as non-prejudiced persons, they were more willing to express politically incorrect opinions despite the fact that the audience was unaware of their credentials. <hl>

Monin and Miller (2001) examined the moral self-licensing effect and found that when participants established <hl> credentials <hl> as non-prejudiced persons, they were more willing to express politically incorrect opinions despite the fact that the audience was unaware of their credentials.


Question: What kind of opinions did Monin and Miller discover people were more willing to express when their credentials were established?

Answer: politically incorrect opinions

<hl> Monin and Miller (2001) examined the moral self-licensing effect and found that when participants established credentials as non-prejudiced persons, they were more willing to express politically incorrect opinions despite the fact that the audience was unaware of their credentials. <hl>

Monin and Miller (2001) examined the moral self-licensing effect and found that when participants established credentials as non-prejudiced persons, they were more willing to express <hl> politically incorrect opinions <hl> despite the fact that the audience was unaware of their credentials.


Question: What year did Monin and Miller examine the moral self-licensing effect?

Answer: 2001

<hl> Monin and Miller ( 2001 ) examined the moral self-licensing effect and found that when participants established credentials as non-prejudiced persons, they were more willing to express politically incorrect opinions despite the fact that the audience was unaware of their credentials. <hl>

Monin and Miller (<hl> 2001 <hl>) examined the moral self-licensing effect and found that when participants established credentials as non-prejudiced persons, they were more willing to express politically incorrect opinions despite the fact that the audience was unaware of their credentials.

Monin and Miller ( <hl> 2001 <hl> ) examined the moral self-licensing effect and found that when participants established credentials as non-prejudiced persons, they were more willing to express politically incorrect opinions despite the fact that the audience was unaware of their credentials.


Question: Who examined the moral self-licensing effect in 2001?

Answer: Monin and Miller

<hl> Monin and Miller (2001) examined the moral self-licensing effect and found that when participants established credentials as non-prejudiced persons, they were more willing to express politically incorrect opinions despite the fact that the audience was unaware of their credentials. <hl>

<hl> Monin and Miller <hl> (2001) examined the moral self-licensing effect and found that when participants established credentials as non-prejudiced persons, they were more willing to express politically incorrect opinions despite the fact that the audience was unaware of their credentials.


Question: What were participants asked to establish in order for Monin and Miller to observe the moral self-licensing effect?

Answer: credentials as non-prejudiced persons

<hl> Monin and Miller (2001) examined the moral self-licensing effect and found that when participants established credentials as non-prejudiced persons , they were more willing to express politically incorrect opinions despite the fact that the audience was unaware of their credentials. <hl>

Monin and Miller (2001) examined the moral self-licensing effect and found that when participants established <hl> credentials as non-prejudiced persons <hl>, they were more willing to express politically incorrect opinions despite the fact that the audience was unaware of their credentials.

Monin and Miller (2001) examined the moral self-licensing effect and found that when participants established <hl> credentials as non-prejudiced persons <hl> , they were more willing to express politically incorrect opinions despite the fact that the audience was unaware of their credentials.


Question: What do most people occasionally engage in?

Even though we have a sense of responsibility to pursue moral purposes,[according to whom?] we still, at least occasionally, engage in immoral behaviour.   Such behaviours jeopardize our moral self-image; however, when we engage in immoral behaviours we still feel as though we are moral individuals.  Moral self-licensing attempts to explain this phenomenon and proposes that self-image security increases our likelihood to engage in immoral behaviour.   When our moral self-image is threatened, we can gain confidence from our past moral behaviour. The more confident we are, the less we will worry about our future behaviour which actually increases the likelihood that we will engage in immoral behaviours.

Answer: immoral behaviour

<hl> Even though we have a sense of responsibility to pursue moral purposes,[according to whom?] we still, at least occasionally, engage in immoral behaviour . <hl> Such behaviours jeopardize our moral self-image; however, when we engage in immoral behaviours we still feel as though we are moral individuals. Moral self-licensing attempts to explain this phenomenon and proposes that self-image security increases our likelihood to engage in immoral behaviour. When our moral self-image is threatened, we can gain confidence from our past moral behaviour. The more confident we are, the less we will worry about our future behaviour which actually increases the likelihood that we will engage in immoral behaviours.

Even though we have a sense of responsibility to pursue moral purposes,[according to whom?] we still, at least occasionally, engage in <hl> immoral behaviour <hl>. Such behaviours jeopardize our moral self-image; however, when we engage in immoral behaviours we still feel as though we are moral individuals. Moral self-licensing attempts to explain this phenomenon and proposes that self-image security increases our likelihood to engage in immoral behaviour. When our moral self-image is threatened, we can gain confidence from our past moral behaviour. The more confident we are, the less we will worry about our future behaviour which actually increases the likelihood that we will engage in immoral behaviours.

Even though we have a sense of responsibility to pursue moral purposes,[according to whom?] we still, at least occasionally, engage in <hl> immoral behaviour <hl> .


Question: What does immoral behavior jeopardize?

Answer: moral self-image

Even though we have a sense of responsibility to pursue moral purposes,[according to whom?] we still, at least occasionally, engage in immoral behaviour. <hl> Such behaviours jeopardize our moral self-image ; however, when we engage in immoral behaviours we still feel as though we are moral individuals. <hl> Moral self-licensing attempts to explain this phenomenon and proposes that self-image security increases our likelihood to engage in immoral behaviour. When our moral self-image is threatened, we can gain confidence from our past moral behaviour. The more confident we are, the less we will worry about our future behaviour which actually increases the likelihood that we will engage in immoral behaviours.

Even though we have a sense of responsibility to pursue moral purposes,[according to whom?] we still, at least occasionally, engage in immoral behaviour. Such behaviours jeopardize our <hl> moral self-image <hl>; however, when we engage in immoral behaviours we still feel as though we are moral individuals. Moral self-licensing attempts to explain this phenomenon and proposes that self-image security increases our likelihood to engage in immoral behaviour. When our moral self-image is threatened, we can gain confidence from our past moral behaviour. The more confident we are, the less we will worry about our future behaviour which actually increases the likelihood that we will engage in immoral behaviours.

Such behaviours jeopardize our <hl> moral self-image <hl> ; however, when we engage in immoral behaviours we still feel as though we are moral individuals.


Question: What is the concept that aims to explain why people still feel they are moral individuals despite engaging in immoral behaviors?

Answer: Moral self-licensing

Even though we have a sense of responsibility to pursue moral purposes,[according to whom?] we still, at least occasionally, engage in immoral behaviour. Such behaviours jeopardize our moral self-image; however, when we engage in immoral behaviours we still feel as though we are moral individuals. <hl> Moral self-licensing attempts to explain this phenomenon and proposes that self-image security increases our likelihood to engage in immoral behaviour. <hl> When our moral self-image is threatened, we can gain confidence from our past moral behaviour. The more confident we are, the less we will worry about our future behaviour which actually increases the likelihood that we will engage in immoral behaviours.

Even though we have a sense of responsibility to pursue moral purposes,[according to whom?] we still, at least occasionally, engage in immoral behaviour. Such behaviours jeopardize our moral self-image; however, when we engage in immoral behaviours we still feel as though we are moral individuals. <hl> Moral self-licensing <hl> attempts to explain this phenomenon and proposes that self-image security increases our likelihood to engage in immoral behaviour. When our moral self-image is threatened, we can gain confidence from our past moral behaviour. The more confident we are, the less we will worry about our future behaviour which actually increases the likelihood that we will engage in immoral behaviours.


Question: What does moral self-licensing suggest increases the likelihood of engaging in immoral behavior?

Answer: self-image security

Even though we have a sense of responsibility to pursue moral purposes,[according to whom?] we still, at least occasionally, engage in immoral behaviour. Such behaviours jeopardize our moral self-image; however, when we engage in immoral behaviours we still feel as though we are moral individuals. <hl> Moral self-licensing attempts to explain this phenomenon and proposes that self-image security increases our likelihood to engage in immoral behaviour. <hl> When our moral self-image is threatened, we can gain confidence from our past moral behaviour. The more confident we are, the less we will worry about our future behaviour which actually increases the likelihood that we will engage in immoral behaviours.

Even though we have a sense of responsibility to pursue moral purposes,[according to whom?] we still, at least occasionally, engage in immoral behaviour. Such behaviours jeopardize our moral self-image; however, when we engage in immoral behaviours we still feel as though we are moral individuals. Moral self-licensing attempts to explain this phenomenon and proposes that <hl> self-image security <hl> increases our likelihood to engage in immoral behaviour. When our moral self-image is threatened, we can gain confidence from our past moral behaviour. The more confident we are, the less we will worry about our future behaviour which actually increases the likelihood that we will engage in immoral behaviours.