LESSON 8:

MORAL CHARACTER
AND
MORAL DEVELOPMENT
MORAL CHARACTER

People often judge others based on their own moral standards. To understand "moral character," we first
need to know what "character" means. The word comes from the Greek "kharakter," which was a tool
for stamping coins. It later came to mean a distinctive mark that sets one thing apart from another, and it
now refers to the qualities that make one person different from another. Today, we often mix character
with personality. For example, noticing someone’s unique behaviors or dress style means they have a
distinct personality or are quite a character.
MORAL CHARACTER

In philosophy, "character" has a different meaning. In Aristotle's Nicomachean Ethics, he describes two
types of human excellences: thought and character. The latter, called "êthikai aretai" in Greek, translates to
moral virtue or excellence. Here, character means the qualities that make a person ethically good.

Moral character is an evaluation of a person's consistent moral traits, such as courage, honesty, and
loyalty. Aristotle believes that good moral character involves making choices based on reason. It is a
balanced state between two extremes (vices). For Aristotle, good moral character is not just feelings or
tendencies, but a stable condition reflecting one's ideals and values. Without good moral character, a
person is prone to vices.
MORAL CHARACTER

Fr. Dionisio Miranda (1987) says moral character is linked to one's sense of dignity or identity. This
identity includes values like individuality, autonomy, and meaning.There are three basic needs and values:

1. Individuality: Being unique and having a personal identity.

2. Autonomy: Making decisions freely and taking responsibility for them.

3. Meaning: Finding purpose in being human and in one’s actions and relationships.

In essence, the core of moral character is about being human and developing a sense of self that is unique,
autonomous, and meaningful.
DEVELOPMENT OF MORAL CHARACTER

It's important for children and teenagers to learn the difference between right and wrong to develop
good moral character. Being moral means thinking and acting in ways that are considered good.

In early childhood, kids face situations where they need to learn that lying, cheating, stealing, teasing, and
fighting are bad behaviors. They also learn that honesty, generosity, courtesy, and politeness are good
values that help shape a good moral character.
DEVELOPMENT OF MORAL CHARACTER

Understanding how children develop morals involves three parts:

1. Emotions:These are the feelings and values that help shape what a person believes is right or wrong.

2. Knowledge: This is learning the moral rules of one’s community and deciding if something is good or
bad.

3. Action: This involves making decisions about how to act, such as controlling negative impulses,
following rules, listening to parents and authorities, and behaving in a helpful way.
DEVELOPMENT OF MORAL CHARACTER

Talking about moral issues, teaching moral principles, and showing moral behaviors are key in helping
children develop moral character. As children learn from their family and community, they start to adopt
these values and standards. This process helps them develop a conscience, which guides them in making
moral decisions, especially when they face difficult situations.
THEORIES OF MORAL DEVELOPMENT

1. Social Learning Theory

This theory suggests that children learn moral behaviors by watching and imitating others. Important role
models like parents, teachers, or friends influence children. Children also learn through rewards and
punishments. Good behavior gets rewarded and is repeated, while bad behavior gets punished and is
avoided.This theory emphasizes the conditions that encourage moral behavior.
THEORIES OF MORAL DEVELOPMENT

2. Cognitive Developmental Theory

Jean Piaget proposed that children go through stages in learning what is right and wrong. In the first stage,
called heteronomous morality, children see rules as fixed and unchangeable and obey authority figures
strictly. In the second stage, autonomous morality, children start to understand that rules can be
flexible and based on mutual respect and cooperation. They begin to think critically about rules and apply
them more thoughtfully. This theory focuses on how children learn and organize moral knowledge,
although it's challenging due to varying standards of right and wrong they encounter.
THEORIES OF MORAL DEVELOPMENT

3. Psychoanalytic Theory

Sigmund Freud's theory suggests that moral behavior is influenced by unconscious ideas formed during
childhood. Freud identifies the superego as the part of the mind that acts as a moral judge, developing
between ages 3 to 6. This happens as children navigate conflicts between their desires (id), reality (ego),
and moral standards (superego). Children develop their moral character by internalizing their parents'
values, which helps them control their behavior.
THEORIES OF MORAL DEVELOPMENT

4. Evolutionary Theory

This theory looks at the biological basis of moral development, focusing on brain areas like the ventromedial
prefrontal cortex, which is involved in decision-making and self-control. This brain area helps emotions
influence moral judgments and is crucial for developing moral character. The theory also suggests that morality
evolves through social interactions, creating moral codes passed down through generations.

These theories offer different perspectives on how moral character develops, emphasizing the roles of
observation, learning, internal conflicts, and biological factors.
LAWRENCE KOHLBERG'S STAGES OF MORAL DEVELOPMENT

Developing a strong moral character is important for overall moral growth. A person with a well-
developed moral character is likely to make good moral decisions. Moral development means gradually
learning what is right and wrong, shaping one's conscience, values, social attitudes, and behaviors.

Lawrence Kohlberg was an American psychologist known for his theory on the stages of moral
development. He worked at the University of Chicago and Harvard University. In his research, Kohlberg
described how people's moral reasoning—the way they think about what is right and wrong—develops in
stages.
LAWRENCE KOHLBERG'S STAGES OF MORAL DEVELOPMENT

He identified six stages grouped into three levels:

1. Pre-conventional Morality (before age 9)

Stage 1: Obedience and Punishment: Children see rules as fixed and absolute. They obey to avoid
punishment. Right and wrong are determined by what gets punished.

Stage 2: Individualism and Exchange: Children recognize that different people have different
interests. They follow rules if it serves their own needs. They may do something nice for someone if they
expect a favor in return.
LAWRENCE KOHLBERG'S STAGES OF MORAL DEVELOPMENT

2. Conventional Morality (early adolescence, ages 10-15)

Stage 3: Good Interpersonal Relationships: Adolescents are concerned with living up to social
expectations and gaining approval from others.They value trust, caring, and loyalty.

Stage 4: Maintaining Social Order: They become more aware of society as a whole. They emphasize
following laws and rules, doing one’s duty, and respecting authority. They obey laws not just out of fear, but
also out of respect for order.
LAWRENCE KOHLBERG'S STAGES OF MORAL DEVELOPMENT

3. Post-conventional Morality (adulthood)

Stage 5: Social Contract and Individual Rights: People begin to see that laws are important for
society, but they should reflect the agreement of the majority. They value the greatest good for the
greatest number.

Stage 6: Universal Ethical Principles: Moral reasoning is based on abstract reasoning and universal
ethical principles. People follow these principles even if they conflict with laws, emphasizing justice,
equality, and human rights.
LESSON 9:

UNDERSTANDING HUMAN ACTS

HUMAN ACTS VERSUS ACTS OF MAN

Human beings have unique abilities like thinking and choosing freely, which other animals do not have. St.
Thomas Aquinas described humans as rational animals, but humans are more than just animals because
they can think and make free choices.

Human acts are actions done by someone with full knowledge and free will. These acts are based on a
person's ability to think and choose freely. For an act to be considered a human act, it must have three
key elements: knowledge, freedom, and voluntariness.
ELEMENTS OF HUMAN ACTS

1. Knowledge: The person knows what they are doing. They are aware of their actions and understand
the reasons and consequences.

2. Freedom: The person acts by their own choice without being forced. This means they are
responsible for their actions and understand why they did them.

3. Voluntariness: The person willingly chooses to do the act and accepts responsibility for the
outcomes.They consent to the action and its consequences.

These elements must all be present for an act to be a true human act.
In moral philosophy, "human acts" are actions that people choose freely based on their conscience, and these
actions can be judged as good or bad. The morality (rightness or wrongness) of a human act depends on three
things: what is being done (the object), why it is being done (the intention), and the situation in which it is done
(the circumstances).

1. Object: This is what you are doing. It must be something that reason judges to be good.

2. Intention: This is why you are doing it. It involves the goal or purpose you want to achieve with your
action.

3. Circumstances: These are the surrounding details of the action, like where and when it happens. They
can make an act more or less good or bad, but they cannot change an inherently bad act into a good one.
For an act to be good, all three elements (object, intention, and circumstances) must be good. If any one
of them is bad, then the whole act is considered bad.

Some actions are naturally bad no matter the circumstances or intention, like abortion or cheating. These
are called intrinsically evil acts because they go against human nature.

There are also "acts of man," which are actions done without thought or choice, like blinking, digesting
food, or reflex reactions. These actions are automatic and are not considered moral or immoral because
they don’t involve the use of reason or free will.
CLASSIFICATION OF HUMAN ACTS

Human acts are split into two types: acts of will and acts of reason.

1. Acts of Will: These are actions done freely by humans.There are two kinds:

- Elicited Acts: These are actions fully initiated and completed by the will alone, like wishing, intending,
deciding, choosing, commanding, and achieving a goal.

- Commanded Acts: These are actions directed by the will but carried out by the mind and body, like
internal thoughts, external actions, and actions involving both mind and body.
CLASSIFICATION OF HUMAN ACTS

2. Acts of Reason: These are actions guided by what reason considers right or wrong. For example,
St. Thomas Aquinas believes that what's moral is what reason tells us we should do. So, if an action is
aimed at something good and reasoned to be appropriate, it's considered morally good. However,
there's no such thing as pure evil according to him; it depends on the act itself and the person doing
it. For instance, murder is inherently bad, but its morality depends on the situation and the person
committing it.
NORMS OF HUMAN ACTS

Norms are like rules that groups of people agree on for how to behave. Moral norms are about what's
right and wrong. Conscience is that feeling inside you that says what's good and bad, helping you decide
what to do. Law is rules made by people in charge to keep things fair and safe. There are different types
of laws, like divine laws from religion, human laws made by people, and natural laws based on reason
and common sense. Laws can tell us what we must do (positive laws) or what we can't do (negative laws).
Moral laws are based on what's right according to God, the State, or the Church. Penal laws are rules
that say what happens if you break them, usually involving punishment.
THE MODIFIERS OF HUMAN ACTS

In life, there are situations that can change how we act, making our actions more like instinctive responses than
deliberate choices.These situations are called modifiers of human acts.

1. Ignorance: Not knowing something can affect our actions.There are different types:

- Ignorance of the law: Not knowing the rules.

- Ignorance of the fact: Not realizing you're breaking a rule.

- Vincible ignorance: Not knowing something you could have learned.

- Invincible ignorance: Not knowing something you can't learn.

THE MODIFIERS OF HUMAN ACTS

2. Passion or Concupiscence: Strong desires or emotions can influence how we act. They can be
before or after an action, affecting our responsibility.

3. Fear: Feeling scared can make us act differently, sometimes involuntarily.

4. Violence: When someone forces you to do something against your will, it can make your actions
involuntary.Violence can be physical or moral.

5. Habits: Doing something over and over can make it feel natural, like a habit. This can make us more
likely to do it again without really thinking about it.
LESSON 10:

FUNDAMENTAL OPTION AND

FUNDAMENTAL STANCE
FUNDAMENTAL OPTION

- "Fundamental" means necessary, foundational, or basic.

- Fundamental option is a basic commitment, an extraordinary choice that

influences all other choices.

- It's like a fire igniting one's drive to achieve aspirations.

FUNDAMENTAL OPTION AND SPECIFIC CHOICES

- Fundamental option emphasizes one's disposition towards a higher being, impacting salvation.

- It's an ongoing process shaping one's character.

- The core choice is whether to be predominantly good or bad.

- Some theologians see fundamental option as deeper than a basic commitment.

- It's deeply rooted in one's whole being, influencing spirituality.

- Individual acts contrary to the fundamental option have less impact.

FUNDAMENTAL OPTION AND SPECIFIC CHOICES

- Most theologians oppose overlooking individual actions in favor of fundamental

option.

- Mortal sins, serious sinful actions, can separate one from the divine.

- John Paul II emphasized the gravity of knowingly and willingly choosing disordered
actions.
FUNDAMENTAL STANCE

What is it?

Fundamental stance is like a specific part of a big decision called fundamental option.
While fundamental option is like choosing a big direction in life, fundamental stance
is about smaller choices that show what's important to you.
FUNDAMENTAL STANCE

What does it show?

It shows who you want to be as a person. It reflects your strength, what you believe
in, and if you're being true to yourself. It can show if you're kind and caring or if
you're stuck in negative feelings like anger or hate.
FUNDAMENTAL STANCE

Why does it matter?

Your actions and choices are like a mirror showing who you are inside. They reveal
what matters to you, how you see life, and how you want to treat others.
FUNDAMENTAL STANCE

Why choose wisely?

Not every choice leads to good places. Sometimes, we mess up or get stuck
because of our weaknesses. That's why it's important to think carefully about the
direction you want to go in life. Your fundamental stance helps remind you of your
big choice and where you want to go.
ASPECTS OF THE FUNDAMENTAL OPTION

1. It is conscious and non-reflexive. One is fully conscious and aware of his or her
fundamental option.

2. It involves one's basic or transcendental freedom.

3. One's fundamental option is not temporary. An individual comes to terms with his or
her fundamental option throughout his life.

4. It is predominant but not irreversible.

ASPECTS OF THE FUNDAMENTAL OPTION

5. Although choosing the fundamental option is a lifetime process, it is difficult to

change.

6. Only a moral adult can choose the fundamental option because he or she is
expected to be capable of making moral choices.

7. It has a religious aspect. Choosing a fundamental option is rooted in one's

spiritual identity.
ASPECTS OF THE FUNDAMENTAL STANCE

1. It is a state, not a process. It is the condition of being strongly oriented toward good or
evil. It remains in a person for a long time and it is not easily attained or abandoned.

2. One's fundamental stance is caused only by his or her fundamental option.

3. It is more valuable than one's fundamental option. The fundamental option is just the
means to establish one's fundamental stance. Specific actions and choices of an
individual are the expressions of one's fundamental stance.
LESSON 11:

MORAL COURAGE
MORAL COURAGE

What is Courage?

Courage comes from the Latin word for heart, implying it comes from within. It
means doing something even when you're afraid. It's about speaking honestly and
bravely from the heart, even in everyday situations.
MORAL COURAGE

Who Shows Courage?

Courage isn't just for heroes. It's seen in everyday people, like students owning up
to mistakes, working students, cancer fighters, and single mothers. Anyone facing
challenges with determination shows courage.
MORAL COURAGE

What Others Say…

Nelson Mandela said courage isn't about not being scared, but about overcoming
fear. Greek philosophers like Aristotle and Plato saw courage as a noble trait. Plato
linked it to the spirited part of the soul, while Aristotle saw it as facing noble death
in just wars.
MORAL COURAGE

Aristotle believed true courage involves facing pain, like in battle, where one can
show prowess or die nobly. Dying in battle was seen as the highest form of courage
by Aristotle.
COURAGE AS VIRTUE

Both Plato and Aristotle talked about courage as a good quality. Plato's "Laches" is
about what courage means. Aristotle said virtues, like courage, are habits of doing
good things, guided by reason.

Virtue means having the right desires and reasons for doing things. Acting for the
wrong reasons is acting badly. Virtue is about having good habits and making good
choices based on reason and faith.
COURAGE AS VIRTUE

People learn virtue from good role models, like parents or teachers. Children copy
the good things they see, making those habits part of themselves. Virtues are rooted
in beliefs about God and infused into people's souls.

The Catholic Church's Catechism defines courage as moral strength in tough times.
It helps people resist temptations, overcome obstacles, and stay firm in doing what's
right. Courage lets people face fears, even death, for a just cause.
THEOLOGICAL VIRTUES AS STRONG FOUNDATION
FOR MORAL COURAGE

Theological virtues are like strong pillars that support moral courage. They help us
know what's right and wrong, especially in the Catholic teachings.

1. Faith: It's about trusting in something bigger than ourselves, like a higher power.
Having faith is important for moral courage because it helps us believe in what's
right even when it's hard.
THEOLOGICAL VIRTUES AS STRONG FOUNDATION
FOR MORAL COURAGE

2. Hope: This is about wanting happiness from something beyond this life, like
heaven. Hope gives us strength and keeps us going even when things are tough. It
helps us stay positive and look forward to better things.

3. Charity: This is all about love, especially love for others. Charity helps us make
good choices by putting love at the center. When we have charity, we can stand
up against bad things with courage because we're guided by love.
LESSON 12:

REASON AND IMPARTIALITY

IMPARTIALITY

Impartiality means being fair and not letting personal feelings or biases influence how you
treat others. It's like being a referee in a game – you have to treat both teams equally, no
matter who you like more. Sometimes, we might not even realize we have biases because
they come from our upbringing, culture, or experiences. But it's important to try to be
aware of them and make an effort to treat everyone fairly.

So, being impartial means treating everyone the same, without letting anything cloud your
judgment. It's about being fair to everyone, no matter what.
THE COMPLEXITY OF IMPARTIALITY

Understanding impartiality can be tricky because it can be seen in different ways. Usually,
being impartial means being fair and not picking sides. It's often thought of as a good thing,
tied to being moral.

But sometimes, things that seem impartial might not actually be fair or moral. Like, imagine
a serial killer who picks victims based on how they remind him of people from his past. He
might seem impartial about things like age or job, but obviously, that's not moral.
THE COMPLEXITY OF IMPARTIALITY

And sometimes, being impartial might even be seen as wrong. Like if an old man
decides to flip a coin to decide who gets a family heirloom, even though he already
promised it to someone.That wouldn't be fair at all.

So, impartiality can be complicated because it's not always clear-cut. People have
different ideas about what it means to be fair and unbiased.
VIEWS ON IMPARTIALITY

Bernard Gert says impartiality means not favoring or harming any member of a group
with your actions. But he also says it's important to know which group you're being
impartial to and in what way.

Consequentialism looks at impartiality in terms of the consequences of your actions. It

says you should only do things that bring good results for everyone, not just yourself or
people you like. And sometimes, you might even need to sacrifice your own well-being to
help others.
VIEWS ON IMPARTIALITY

Deontology says being impartial means making decisions that could apply to
anyone in the same situation, without favoring anyone. It doesn't matter who you
are or who the other person is – the same rules should apply to everyone.

These different views show that impartiality can be seen in different ways,
depending on who you ask.