Moral development

Background: The aim of this study was to compare the ethical status of public and non-profit elementary school students. Method: The method of the present study was descriptive-correlational and in terms of purpose, it is an applied study. The statistical population of the whole elementary students of the second period (fourth to sixth grades) in Tehran in the academic year 2018-2019, based on Krejcie and Morgan table, 531 people were selected as the sample size and the sampling method was stratified sampling. The research instrument was Latifabadi Moral Development Questionnaire (2005), the validity of which was confirmed by the views of professors of psychology and educational sciences and its reliability was obtained by Cronbachchr('39')s alpha test (0.89). Data were analyzed through descriptive and inferential statistics by SPSS 24 software. Results: Data analysis showed that there is a significant difference between the moral status of non-profit and public schools (p <0.05). In other words, the average of moral status in non-profit schools is slightly higher. There was a significant difference between the moral status of boyschr('39') and girlschr('39') schools (p <0.05). There was a significant difference between non-profit and public girlschr('39') schools (p <0.05), but there was no significant difference between non-profit and public schools for boys (p <0.05). Conclusion: Based on the research findings, it can be said that non-profit schools have a better moral status than public schools.

Introduction: The present study was conducted with the aim of determining the relationship between moral development and wisdom through the mediation of moral intelligence and emotional intelligence. Material and Methods: The research method was descriptive and correlational. The statistical population included students of the University of Jyväskylä in the year 2024. A sample of 120 students was selected using a multi-stage cluster random method. The measurement tools included Webster's Self-Esteem Questionnaire (2007), Schering's Emotional Intelligence (1999), Lennick and Keel's Moral Intelligence (2005), and Graham's Moral Foundations (2007). The structural equation modeling method and Amos23 and SPSS22 software were used to analyze the data. Results: The results showed that the conceptual model of the study had an appropriate fit. Examining the coefficients of the effects of the research variables on each other, it seemed that moral development had a direct standardized effect coefficient of 0.53 on intelligence. Also, the standardized effect coefficients of moral development on moral intelligence were 0.51, moral development on emotional intelligence were 0.11, moral intelligence on intelligence were 0.32, and emotional intelligence on intelligence were 0.21. Conclusion: Based on the findings of this study, attention to effective moral variables and appropriate moral education on the one hand, and the promotion of emotional intelligence and attention to social and individual well-being resulting from the proper functioning of this intelligence in individuals on the other hand, are essential for the development of various areas of human wisdom.

  Objective: Corruption in higher education institutions poses a significant threat to students' ethical standards and spiritual well-being. In Taraba State, Nigeria, concerns have been raised about increasing incidences of unethical behaviors among academic staff and students. The study aimed to examine the influence of corrupt practices on the moral and spiritual development of students in tertiary institutions in Taraba State. Methods: A descriptive survey research design was employed. The study population consisted of approximately 17,000 students. Using purposeful sampling, 200 students were selected based on their accessibility, willingness to participate, and relevance to the study’s focus. Data were collected using a structured instrument titled Corrupt Practices, Students’ Moral and Spiritual Development Questionnaire (CPSMDQ) , which demonstrated a reliability coefficient of 0.69 based on the Cronbach alpha method. Descriptive statistics (mean and standard deviation) were used to address the research questions, and the Chi-square test was applied to test the hypothesis at the 0.05 level of significance. Results: Findings indicated a high prevalence of corrupt practices such as examination malpractice and sexual harassment. These behaviors significantly compromised students’ moral and spiritual development, contributing to the erosion of traditional values, reduced appreciation for diligence and creativity, and increased involvement in prostitution and sexual exploitation. Conclusion: Corruption has a detrimental impact on the moral and spiritual growth of students in higher institutions. The study recommends that SERVICOM and institutional anti-corruption units be empowered and supported to investigate, monitor, and sanction corrupt practices within academic environments

This article interprets design not merely as a technical activity but as a site for the realization of ethical life in Hegel’s sense. Its theoretical framework builds on Hegel’s tripartite ethical model, right (recht), morality (moralität), and ethical Life (sittlichkeit), to show how design experience, when situated in institutional roles, mediation of value tensions, and practices of mutual recognition, contributes to the actualization of freedom and responsibility in the social sphere. Methodologically, the study adopts an interpretive–analytical approach, drawing on a close reading of Hegel’s Philosophy of Right and major commentaries, brought into dialogue with contemporary literature on design ethics. Findings indicate that the legal and institutional structuring of design, while necessary as the formal ground of freedom, remains insufficient unless complemented by the internalization of responsibility at the individual level and its further embedding within social and professional institutions. Only through this progression can design approach what Hegel conceptualized as “freedom realized in the world of human institutions.” The analysis further reveals that ethical tensions, arising from conflicting stakeholder demands or gaps between individual ideals and institutional realities, are not peripheral but constitutive drivers of moral reflection in design practice. Yet the same institutional structures that enable recognition and accountability may also impose constraints that limit the scope of freedom’s realization. The study concludes that design can serve as a formative arena of ethical life, where freedom, duty, and mutual recognition are historically and socially shaped and reinterpreted. This reframing provides a conceptual foundation for future research on how design experience both reflects and shapes moral life within diverse institutional contexts.