If something (an act) has a moral status and perceived immoral, people overjustify why it is wrong more so than an act without a moral status.

If something (an act) has a moral status and perceived immoral, people overjustify why it is wrong more so than an act without a moral status.

· Individual moral censure (kinama) is licensed (izinli). In Turkey a lot people can express irritation or outrage (maybe not expressed but they would feel irritated and outraged) if certain honour norms are broken such as loyalty, politeness, reciprocation, and retaliation, breaking promises, not keeping secrets, dishonesty, trustworthiness. In terms of masculine honour norms for instance, a woman would feel hurt, excluded, irritated, outraged if her partner does not chase him off or show his presence (as a form of revenge) to another man who is hitting on her.



THE SIGNIFICANCE OF MORALIZATION
Moralization is important because as an entity acquires (usually
negative) moral status, it influences society and individual lives in different
and more powerful ways. Following are some results of
moralization:

· Governments may take action, as through taxation or establishment
of prohibitions.

· Other institutions, such as foundations and schools, become
inclined to provide support for the requisite changes in society and
individual preferences.

· The scientific enterprise, through both funding channels and individual
choices, promotes the discovery of relationships and
processes that confirm the new moral entity.

· Individual moral censure (kinama) is licensed. In the United States, one can
now approach a smoker in many situations and express irritation or
outrage.

· Moral entities generally become more central to the self. Morality
promotes overjustification (Frey, 1986). Moral vegetarians (people
who reject meat primarily because of moral and ecological issues)
have more nonmoral reasons for avoiding meat than health vegetarians
(people who reject meat primarily because of health issues)
have nonhealth reasons (Rozin, Markwith, & Stoess, 1997).

· Because of self-relevance, morally laden entities are likely to
become internalized. Preferences that become internalized are
more durable, require less attention to maintain, and are more
resistant to temptation. A moral vegetarian generally finds it easier
to resist meat than does a health vegetarian (Rozin et al., 1997).

· Parent-to-child transmission becomes more robust. There are surprisingly
low correlations between parents’ and children’s preferences
(e.g., for food, music) and much more substantial
parent-child correlations for values (e.g., political preferences, attitudes
to abortion) (Cavalli-Sforza, Feldman, Chen, & Dornbusch,
1982; Rozin, 1991).

· Many moral prohibitions relate to disgust, a powerful emotion of
negative socialization (Rozin, Haidt, & McCauley, 1993). When
disgust becomes linked to an entity or activity, rejection or avoidance
of that activity becomes highly motivated and internalized.
Moral vegetarians find meat more disgusting than do health vegetarians
(Rozin et al., 1997).