S5. Beyond Justice

- Beyond Justice Reasoning: Moral Development and Consideration of a Seventh Stage Kohlberg & Ryncarz

Structure

p191. Intro

p191. Six Stages of Moral Reasoning

p192. A Metaphorical Stage

Table 8.1 The Six Stages of Moral Judgment

Structure

Structure

p195. Stage 7 and Natural Law Theory

p196. Divine Command and Emotivist Theories of Morality

p197. Emotivistic Theory of Morality: The Freudian View

p198. Natural Law Theories of Ethical and Ontological Orientation

Natural Law Justice - Marcus Aurelius

Spinoza's Theory of Natural Law

p201. The Relationship of Ontological Thought to Stages of Moral Judgment

p202. Fowler's Stages of Faith: Outlining Ontological Development

p203. Empirical Relationship Between Ontological Development and Stages of Moral Judgment

p204. Hard- and Soft-Stage Models of Adult Development Research

p206. Summary and Conclusion

Extracted Annotations (10/9/2017, 12:09:44 PM)

""Why be just in a universe filled with injustice, pain, and death?" This approach takes the form of what may be termed a natura/law orientation toward ethical questions" (Kohlberg and Ryncarz 1990:191)

"Built upon the seminal ideas of Dewey (Dewey & Tufts, 1932) and Piaget ( 1932/ 1948) and incorporating the characteristics of cognitive-developmental stage theory," (Kohlberg and Ryncarz 1990:191)

"it traces the progression of moral development through six stages of justice reasoning. This progression is marked chiefly by changes in sociomoral perspective: beginning from a self-inter-" (Kohlberg and Ryncarz 1990:191)

"ested egoistic social perspective, leading to one that is consciously shared by other group members or by society as a whole, and culminating in an autonomous, priorto-society perspective where the individual rationally defines his or her own values and principles in a universalizable way." (Kohlberg and Ryncarz 1990:192)

"Level A. Preconventional Level" (Kohlberg and Ryncarz 1990:192)

"Stage The Stage of Punishment and Obedience 1." (Kohlberg and Ryncarz 1990:192)

"Stage 2. The Stage of Individual Instrumental Purpose and Exchange" (Kohlberg and Ryncarz 1990:192)

"Level B. Conventional Level" (Kohlberg and Ryncarz 1990:192)

"Stage 3. The Stage of Mutual Interpersonal Expectations, Relationshtps, and Conformity" (Kohlberg and Ryncarz 1990:192)

"Stage 4. The Stage of Social System and Conscience Maintenance" (Kohlberg and Ryncarz 1990:192)

"Level B/C. Transitional Level" (Kohlberg and Ryncarz 1990:193)

"Level C. Postconventional and Principled Level" (Kohlberg and Ryncarz 1990:193)

"Stage 5. The Stage of Prior Rights and Social Contract or Utility" (Kohlberg and Ryncarz 1990:193)

"Stage 6. The Stage of Universal Ethical Principles" (Kohlberg and Ryncarz 1990:193)

"Natural law theory generally holds that human responsibilities, duties, and rights are not arbitrary or dependent upon social convention but are objectively grounded as laws of nature." (Kohlberg and Ryncarz 1990:193)

"One may well ask, 'How can you advocate breaking some laws and obeying others?' The answer lies in the fact that there are two types of laws: just and unjust. One has not only a legal but a moral responsibility to obey just laws. Conversely, one has a moral responsibility to disobey unjust laws ... [though] one ... must do so openly, lovingly and with a willingness to accept the penalty"" (Kohlberg and Ryncarz 1990:194)

"Kant, who in a broad sense held a natural law theory, found the only knowable objects of reverence to be the "starry sky above and the moral law within"" (Kohlberg and Ryncarz 1990:194)

"fundamentalist theory that states that morality is ultimately defined or rests upon divine command as revealed by the Bible or other documents of revelation." (Kohlberg and Ryncarz 1990:194)

"The second, emotivist theory, states that morality is in part, and religion is altogether, an "illusion" born of irrational human fantasy and conflict." (Kohlberg and Ryncarz 1990:194)

"Plato records a dialogue between Socrates and Euthyphro that illustrates the incompatibility of rational inquiry with divine command theory." (Kohlberg and Ryncarz 1990:194)

"naturalistic fa/lacy, which is the general fallacy that ought statements can be derived directly from, or reduced to, is statements." (Kohlberg and Ryncarz 1990:194)

"Emotivism is an offshoot m eth1cs of the general philosophy called positivism or logical positivism. Emotivists say that moral JUdgments have no meanings as statements of truth or falsity, in contrast to sc1ent1fic judgments or statements that have meaning as predictors of sense data. _Denymg sa~ kinds of meaning and validity other than scientific truth meanmg, emotlvlsts 0 that the only meaning of moral judgments is as expressions of emot10nal states approval and disapproval." (Kohlberg and Ryncarz 1990:194)

"the foundations of moral judgment are considered to be irrational and relative (Gilligan, 1976)." (Kohlberg and Ryncarz 1990:195)

"The content of the faith of Aurelius, like that of all Stoics, is simple. It starts with the belief that the universe is lawful, knowable, and evolving." (Kohlberg and Ryncarz 1990:195)

"This love, Spinoza says, involves the love of something eternal and infinite" (Kohlberg and Ryncarz 1990:196)

"Understanding of our place in nature provides the way to active acceptance and love of life." (Kohlberg and Ryncarz 1990:196)

"But if we are aware of the relationship of all people and things to the whole of Nature, then we continue to love the whole in spite of the disappointments or losses. For Spinoza, the demand for our survival can be met only by identification or union with something more eternal," (Kohlberg and Ryncarz 1990:196)

"The function of moral or justice reasoning is to resolve competing claims among individuals on the basis of a norm or principle," (Kohlberg and Ryncarz 1990:196)

"The primary function of ontological thought is to address the issue of how morality and life's meaning fit within the context of one's relation to the universe, the transcendent, or sense of the whole." (Kohlberg and Ryncarz 1990:196)

"Thus, the question makes no sense if we take it to mean, "What is the payoff for being moral?" The question, "Why be moral?" is a question about the meaningfulness of one's exisa tence as rational being." (Kohlberg and Ryncarz 1990:197)

"Hardand Soft-Stage Models of Adult Development Research" (Kohlberg and Ryncarz 1990:198)

"Hard stages are universal;" (Kohlberg and Ryncarz 1990:198)

"soft-stage development should not be looked upon as final phases in a universal, linear sequence." (Kohlberg and Ryncarz 1990:198)

"second criterion of hard stages is that their structures embody operative reasoning." (Kohlberg and Ryncarz 1990:198)

"Conversely, soft stages represent theories rather than operations." (Kohlberg and Ryncarz 1990:198)

"The third criterion of hard stages is the plausibility of distinguishing content from structure." (Kohlberg and Ryncarz 1990:198)

"The fourth criterion of hard stages is that they be amenable to formalization within a rational normative model. A normative model constitutes a standard or regulative norm (as an established ideal) and has its foundation in human rationality." (Kohlberg and Ryncarz 1990:198)

"The fifth criterion of hard stages is the absence of an ego or a self in the construction of the stages." (Kohlberg and Ryncarz 1990:198)

"The first critical feature in the distinction between hard and soft stages concerns the relationship between the two. Hard stages are necessary but insufficient for soft stages." (Kohlberg and Ryncarz 1990:198)

"The second critical feature in this distinction is that the terminus of many softstage sequences is some mystical, transcendental, postrational level." (Kohlberg and Ryncarz 1990:199)