{"id":18553,"date":"2026-10-17T11:12:16","date_gmt":"2026-10-17T11:12:16","guid":{"rendered":"http:\/\/french.arabpsychology.com\/scales\/echelle-devaluation-du-caractere\/"},"modified":"2026-10-17T11:12:16","modified_gmt":"2026-10-17T11:12:16","slug":"echelle-devaluation-du-caractere","status":"publish","type":"psych_scale","link":"https:\/\/french.arabpsychology.com\/?psych_scale=echelle-devaluation-du-caractere","title":{"rendered":"\u00c9chelle d&rsquo;\u00e9valuation du caract\u00e8re"},"content":{"rendered":"<h2>1. R\u00e9sum\u00e9 \/ Abstract<\/h2>\n<p>L&rsquo;<strong>\u00c9chelle d&rsquo;\u00e9valuation du caract\u00e8re<\/strong> (en anglais, <em>Character Assessment Scale<\/em> ou <strong>CAS<\/strong>), d\u00e9velopp\u00e9e initialement par le psychologue clinicien <strong>Paul F. Schmidt<\/strong> au d\u00e9but des ann\u00e9es 1980 au sein de l&rsquo;<em>Institute for Character Development<\/em> (Shelbyville, Kentucky), constitue un instrument psychom\u00e9trique d&rsquo;auto-\u00e9valuation con\u00e7u pour mesurer de mani\u00e8re standardis\u00e9e les forces morales et les vuln\u00e9rabilit\u00e9s \u00e9thiques individuelles \u00e0 la lumi\u00e8re des pr\u00e9ceptes comportementaux jud\u00e9o-chr\u00e9tiens et \u00e9vang\u00e9liques. Con\u00e7ue principalement comme un outil d&rsquo;accompagnement diagnostique et th\u00e9rapeutique au sein de la relation d&rsquo;aide, du counseling pastoral et de la psychoth\u00e9rapie d&rsquo;inspiration chr\u00e9tienne, la CAS op\u00e9rationnalise des concepts \u00e9thico-th\u00e9ologiques s\u00e9culaires sous la forme de construits psychologiques contemporains scientifiquement mesurables.<\/p>\n<p>L&rsquo;instrument explore huit ressources morales fondamentales subdivis\u00e9es selon une topographie duale : quatre \u00ab attitudes du c\u0153ur \u00bb (V\u00e9rit\u00e9\/Honn\u00eatet\u00e9, Respect, Bienveillance\/Sollicitude, et Gestion de la col\u00e8re) et quatre \u00ab attitudes de la chair \u00bb (Usage de l&rsquo;argent, Gestion du temps et de l&rsquo;\u00e9nergie, Sexualit\u00e9, et Sant\u00e9 corporelle). Chacune de ces huit ressources est conceptualis\u00e9e comme une balance dynamique comprenant une force de caract\u00e8re et une faiblesse morale correspondante (d\u00e9riv\u00e9e de la typologie des sept p\u00e9ch\u00e9s capitaux et de vertus homologues), compl\u00e9t\u00e9e par une \u00e9chelle de validit\u00e9 \u00e9valuant le d\u00e9ni psychologique et la d\u00e9sirabilit\u00e9 sociale. La version finale du test comporte 225 propositions dichotomiques de type Vrai\/Faux (True\/False), dont un ensemble repr\u00e9sentatif central de 189 items op\u00e9rationnels document\u00e9s permet d&rsquo;analyser finement les dynamiques interpersonnelles et intrapersonnelles du sujet.<\/p>\n<p>Sur le plan m\u00e9trologique, l&rsquo;\u00e9talonnage repose sur un \u00e9chantillon normatif nord-am\u00e9ricain de r\u00e9f\u00e9rence regroupant environ 600 participants issus de 45 \u00c9tats am\u00e9ricains et de 7 provinces canadiennes. Les indices de coh\u00e9rence interne (alpha de Cronbach) pour les huit ressources morales oscillent entre 0,61 et 0,83, avec une moyenne respectable de 0,75. La validit\u00e9 empirique a \u00e9t\u00e9 corrobor\u00e9e par des accords statistiquement tr\u00e8s significatifs entre les auto-pr\u00e9dictions des sujets, les \u00e9valuations externes pos\u00e9es par leurs cliniciens traitants, ainsi que par des \u00e9preuves exp\u00e9rimentales de manipulation d&rsquo;image d\u00e9montrant l&rsquo;efficacit\u00e9 discriminante de l&rsquo;\u00e9chelle de D\u00e9ni. Cet article propose une analyse psychom\u00e9trique exhaustive de la CAS, examinant son armature th\u00e9orique, ses qualit\u00e9s m\u00e9trologiques, ses contextes d&rsquo;application clinique et ses implications conceptuelles.<\/p>\n<h2>2. Mots-cl\u00e9s \/ Keywords<\/h2>\n<p>\u00c9chelle d&rsquo;\u00e9valuation du caract\u00e8re, Character Assessment Scale, CAS, psychom\u00e9trie chr\u00e9tienne, vertus et p\u00e9ch\u00e9s capitaux, counseling pastoral, psychologie morale, attitudes du c\u0153ur, attitudes de la chair, Paul F. Schmidt, \u00e9valuation du caract\u00e8re, d\u00e9sirabilit\u00e9 sociale, \u00e9chelle de d\u00e9ni.<\/p>\n<h2>3. Auteurs \/ Authors<\/h2>\n<p>L&rsquo;instrument a \u00e9t\u00e9 con\u00e7u, d\u00e9velopp\u00e9 et standardis\u00e9 par le docteur <strong>Paul F. Schmidt<\/strong>, Ph.D., psychologue clinicien et directeur fondateur de l&rsquo;<em>Institute for Character Development<\/em>, situ\u00e9 \u00e0 Shelbyville, Kentucky (\u00c9tats-Unis). Les travaux de standardisation et les \u00e9ditions successives du manuel technique (notamment la 2<sup>e<\/sup> \u00e9dition en 1983 et la 3<sup>e<\/sup> \u00e9dition de r\u00e9f\u00e9rence en 1987) ont \u00e9t\u00e9 assur\u00e9s sous sa direction exclusive, en collaboration avec des r\u00e9seaux de cliniciens, de th\u00e9rapeutes pastoraux et d&rsquo;institutions universitaires confessionnelles nord-am\u00e9ricaines.<\/p>\n<p>Des recherches ind\u00e9pendantes ult\u00e9rieures de validation convergente, de suivi longitudinal et d&rsquo;application en milieu universitaire chr\u00e9tien ont \u00e9t\u00e9 men\u00e9es par des \u00e9quipes de chercheurs universitaires en psychologie, notamment le professeur <strong>Michael J. Boivin<\/strong> et ses collaborateurs (tels que Terry M. Beuthin, Gregory Hauger, J. H. Elzerman, Linda K. Underwood et B. J. Maes), affili\u00e9s \u00e0 des d\u00e9partements de psychologie et de sciences comportementales aux \u00c9tats-Unis (notamment au <em>Spring Arbor College<\/em> et \u00e0 la <em>Michigan State University<\/em>).<\/p>\n<h2>4. Objectif \/ Purpose<\/h2>\n<p>L&rsquo;<strong>\u00c9chelle d&rsquo;\u00e9valuation du caract\u00e8re<\/strong> (CAS) a \u00e9t\u00e9 \u00e9labor\u00e9e pour combler une lacune \u00e9pist\u00e9mologique et clinique majeure dans le champ de la sant\u00e9 mentale : l&rsquo;absence d&rsquo;outils standardis\u00e9s permettant d&rsquo;\u00e9valuer objectivement l&rsquo;int\u00e9grit\u00e9 morale, le d\u00e9veloppement \u00e9thique et la maturit\u00e9 caract\u00e9rielle d&rsquo;un individu au sein d&rsquo;un cadre normatif chr\u00e9tien \u00e9vang\u00e9lique. Dans la pratique psychologique s\u00e9culi\u00e8re classique, la notion m\u00eame de \u00ab caract\u00e8re \u00bb moral a longtemps \u00e9t\u00e9 \u00e9vinc\u00e9e au profit de dimensions descriptives neutres issues de la <a target=\"_blank\" rel=\"noopener noreferrer\" href=\"https:\/\/fr.wikipedia.org\/wiki\/Psychologie_de_la_personnalit%C3%A9\">psychologie de la personnalit\u00e9<\/a> (comme le mod\u00e8le des Big Five ou le MMPI), rel\u00e9guant les questions de valeurs, de fautes morales ou de vertus spirituelles au domaine priv\u00e9 ou pastoral. Schmidt a soutenu que pour les croyants engag\u00e9s et les cliniciens \u0153uvrant dans le cadre de la relation d&rsquo;aide chr\u00e9tienne, s\u00e9parer le fonctionnement psychologique du cadre normatif biblique engendre une scission artificielle pr\u00e9judiciable \u00e0 l&rsquo;efficacit\u00e9 du soin.<\/p>\n<p>L&rsquo;objectif fondamental de la CAS est de fournir au professionnel de l&rsquo;accompagnement (psychologues cliniciens, th\u00e9rapeutes conjugaux et familiaux, conseillers pastoraux, aum\u00f4niers et directeurs spirituels) une cartographie fiable, reproductible et valid\u00e9e des forces morales et des faiblesses caract\u00e9rielles d&rsquo;un sujet, \u00e9valu\u00e9es selon les crit\u00e8res \u00e9thiques du Nouveau Testament et des enseignements du Christ. Loin d&rsquo;\u00eatre un simple outil de jugement moralisateur, la CAS a \u00e9t\u00e9 express\u00e9ment con\u00e7ue comme une ressource diagnostique et th\u00e9rapeutique constructive. Dans le cadre d&rsquo;une psychoth\u00e9rapie ou d&rsquo;un counseling individuel, le test permet de d\u00e9busquer les rationalisations, d&rsquo;objectiver les points aveugles \u00e9thiques, de mettre en lumi\u00e8re les sch\u00e9mas d&rsquo;inconduite r\u00e9p\u00e9titifs (tels que l&rsquo;amertume chronique, l&rsquo;\u00e9gocentrisme, la convoitise financi\u00e8re ou les d\u00e9rives h\u00e9donistes) et de souligner parall\u00e8lement les ressources vertueuses disponibles (telles que le pardon altruiste, la discipline personnelle, l&rsquo;humilit\u00e9 et la g\u00e9n\u00e9rosit\u00e9 discr\u00e8te).<\/p>\n<p>Sur le plan de la recherche, la CAS a trouv\u00e9 des applications significatives dans l&rsquo;\u00e9valuation des programmes de formation pastorale en s\u00e9minaire th\u00e9ologique, l&rsquo;\u00e9tude de l&rsquo;ajustement socio-\u00e9motionnel et spirituel des \u00e9tudiants fr\u00e9quentant des universit\u00e9s confessionnelles (comme l&rsquo;ont document\u00e9 Boivin et al., 1993, ainsi qu&rsquo;Underwood et al., 1996), et l&rsquo;analyse diff\u00e9rentielle de la psychopathologie chez les croyants (Elzerman &amp; Boivin, 1987). L&rsquo;outil offre une plateforme op\u00e9rationnelle permettant de mesurer empiriquement l&rsquo;\u00e9volution longitudinale du caract\u00e8re \u00e9thique face aux interventions p\u00e9dagogiques, pastorales ou psychoth\u00e9rapeutiques.<\/p>\n<h2>5. Construit psychologique \/ Construct<\/h2>\n<p>Le construit psychologique op\u00e9rationnalis\u00e9 par la CAS repose sur la mod\u00e9lisation du caract\u00e8re moral comme un \u00e9quilibre dynamique et fonctionnel entre le respect de soi et l&rsquo;altruisme bienveillant d&rsquo;une part, et la ma\u00eetrise des pulsions et passions \u00e9gocentriques d&rsquo;autre part. Le mod\u00e8le s&rsquo;articule autour de <strong>huit ressources morales fondamentales<\/strong> (<em>moral resources<\/em>), r\u00e9parties \u00e9quitablement en deux grandes cat\u00e9gories anthropologiques : les \u00ab attitudes du c\u0153ur \u00bb (dimensions psycho-affectives et relationnelles intimes) et les \u00ab attitudes de la chair \u00bb (dimensions psycho-physiologiques et mat\u00e9rielles de l&rsquo;existence incarn\u00e9e). Chaque ressource morale est bidimensionnelle : elle comprend une sous-\u00e9chelle mesurant une <strong>force de caract\u00e8re<\/strong> (vertu) et une sous-\u00e9chelle mesurant une <strong>faiblesse morale<\/strong> associ\u00e9e (p\u00e9ch\u00e9\/vice). Le score net de chaque ressource s&rsquo;obtient par soustraction alg\u00e9brique de la faiblesse par rapport \u00e0 la force (Score Ressource = Score Force &#8211; Score Faiblesse). Une \u00e9chelle suppl\u00e9mentaire de <strong>D\u00e9ni<\/strong> (<em>Denial<\/em>) compl\u00e8te le profil pour jauger l&rsquo;honn\u00eatet\u00e9 de la passation.<\/p>\n<h3>1. Les attitudes du c\u0153ur (Attitudes of the Heart)<\/h3>\n<ul>\n<li><strong>La V\u00e9rit\u00e9 et l&rsquo;Honn\u00eatet\u00e9 (Truth \/ Honesty) :<\/strong> Cette dimension examine l&rsquo;authenticit\u00e9 personnelle et le refus de la tromperie. La force de caract\u00e8re r\u00e9side dans la v\u00e9racit\u00e9, la transparence face \u00e0 ses erreurs et l&rsquo;int\u00e9grit\u00e9 communicationnelle ; la faiblesse correspond \u00e0 la dissimulation d\u00e9lib\u00e9r\u00e9e, \u00e0 l&rsquo;exag\u00e9ration manipulatrice et au compromis \u00e9thique \u00e0 des fins opportunistes (ex. item 113 : <em>\u00ab To get a point across, sometimes I exaggerate or leave out part of the truth \u00bb<\/em>).<\/li>\n<li><strong>Le Respect et l&rsquo;Humilit\u00e9 (Respect vs. Pride) :<\/strong> Inspir\u00e9e de l&rsquo;opposition biblique entre l&rsquo;orgueil et l&rsquo;humilit\u00e9. La force mesure la capacit\u00e9 \u00e0 appr\u00e9cier sinc\u00e8rement autrui, \u00e0 reconna\u00eetre ses propres limites intellectuelles et spirituelles, et \u00e0 accepter l&rsquo;autorit\u00e9 l\u00e9gitime. La faiblesse traduit la vanit\u00e9, le m\u00e9pris d&rsquo;autrui, le complexe de sup\u00e9riorit\u00e9 et la ranc\u0153ur \u00e9prouv\u00e9e lors de la reconnaissance d&rsquo;un pair (ex. item 16 : <em>\u00ab I sometimes enjoy looking down on others and feeling superior \u00bb<\/em>).<\/li>\n<li><strong>La Bienveillance et l&rsquo;Empathie (Concern vs. Envy\/Self-centeredness) :<\/strong> Cette dimension jauge la sollicitude d\u00e9sint\u00e9ress\u00e9e envers la d\u00e9tresse du prochain versus la jalousie ou l&rsquo;indiff\u00e9rence \u00e9go\u00efste. La force est illustr\u00e9e par une compassion active et la capacit\u00e9 de se r\u00e9jouir du bonheur d&rsquo;autrui ; la faiblesse s&rsquo;exprime par le repli \u00e9gocentrique, la jubilation secr\u00e8te face aux malheurs publics d&rsquo;autrui et l&rsquo;envie am\u00e8re (ex. item 79 : <em>\u00ab I am sometimes envious and even bitter about the good fortune of others \u00bb<\/em>).<\/li>\n<li><strong>La Gestion de la Col\u00e8re et le Pardon (Anger \/ Peace vs. Resentment) :<\/strong> Centr\u00e9e sur la r\u00e9gulation de l&rsquo;affect agressif. La force caract\u00e9rise la recherche active de r\u00e9conciliation pacifique, la patience, le d\u00e9samor\u00e7age courtois des querelles et le pardon inconditionnel ; la faiblesse se manifeste par des rancunes tenaces, l&rsquo;escalade agressive verbale, le mutisme punitif et le d\u00e9sir compulsif de vengeance (ex. item 62 : <em>\u00ab I usually let resentments grow into long-range grudges because I don&rsquo;t know how to express my anger constructively \u00bb<\/em>).<\/li>\n<\/ul>\n<h3>2. Les attitudes de la chair (Attitudes of the Flesh)<\/h3>\n<ul>\n<li><strong>L&rsquo;Argent et la G\u00e9n\u00e9rosit\u00e9 (Money vs. Greed\/Covetousness) :<\/strong> Op\u00e9rationnalisation de la cupidit\u00e9 face au contentement et au partage. La force renvoie \u00e0 la lib\u00e9ralit\u00e9 mat\u00e9rielle, au soutien secret des indigents et \u00e0 l&rsquo;absence de fixation sur le statut financier ; la faiblesse traduit l&rsquo;accumulation anxieuse, la d\u00e9pendance psychologique \u00e0 la richesse, la pingrerie et la comparaison sociale jalouse (ex. item 125 : <em>\u00ab It gives me pleasure to count the money in my pocket, purse, or bank account to see just how much money I have \u00bb<\/em>).<\/li>\n<li><strong>Le Temps, l&rsquo;\u00c9nergie et la Diligence (Time and Energy vs. Sloth) :<\/strong> \u00c9valuation de la paresse spirituelle et comportementale (l&rsquo;<a target=\"_blank\" rel=\"noopener noreferrer\" href=\"https:\/\/fr.wikipedia.org\/wiki\/Ac%C3%A9die\">ac\u00e9die<\/a>) versus le z\u00e8le vocationnel. La force englobe l&rsquo;initiative proactive, l&rsquo;engagement tenace dans les t\u00e2ches r\u00e9put\u00e9es difficiles et la ponctualit\u00e9 ; la faiblesse refl\u00e8te l&rsquo;apathie, la procrastination syst\u00e9matique, l&rsquo;ennui chronique et l&rsquo;abandon face \u00e0 l&rsquo;adversit\u00e9 (ex. item 92 : <em>\u00ab Often I feel like there is nothing worth doing at the present time \u00bb<\/em>).<\/li>\n<li><strong>La Sexualit\u00e9 et la Puret\u00e9 Relationnelle (Sexuality vs. Lust) :<\/strong> Mesure de la ma\u00eetrise pulsionnelle \u00e9rotique selon les normes chr\u00e9tiennes de fid\u00e9lit\u00e9 maritale et de puret\u00e9. La force valorise l&rsquo;altruisme conjugal, le respect du corps de l&rsquo;autre et le respect des engagements matrimoniaux ; la faiblesse appr\u00e9hende la concupiscence d\u00e9brid\u00e9e, la consommation de pornographie, l&rsquo;acceptation de l&rsquo;infid\u00e9lit\u00e9 adult\u00e8re et la r\u00e9duction de l&rsquo;autre \u00e0 un objet d&rsquo;assouvissement h\u00e9doniste (ex. item 17 : <em>\u00ab I sometimes want to have sex primarily for my own pleasure \u00bb<\/em>).<\/li>\n<li><strong>La Sant\u00e9 Corporelle et la Temp\u00e9rance (Bodily Health vs. Gluttony\/Substance Abuse) :<\/strong> Analyse de la gestion du corps en tant que \u00ab temple de l&rsquo;Esprit \u00bb. La force traduit une autodiscipline alimentaire rigoureuse, la pratique de l&rsquo;exercice physique et la sobri\u00e9t\u00e9 ; la faiblesse identifie la gloutonnerie compulsive, le d\u00e9laissement de son hygi\u00e8ne de vie et la d\u00e9pendance pharmacologique, nicotinique ou alcoolique (ex. item 122 : <em>\u00ab When there are delicious foods around, I simply cannot eat just a little and stop there \u00bb<\/em>).<\/li>\n<\/ul>\n<h3>3. L&rsquo;\u00c9chelle de D\u00e9ni (Denial Scale)<\/h3>\n<p>Compos\u00e9e d&rsquo;items subtilement formul\u00e9s d\u00e9crivant des travers humains quasi universels ou, inversement, des perfections morales invraisemblables, cette \u00e9chelle sert de garde-fou contre le mensonge d\u00e9lib\u00e9r\u00e9 ou l&rsquo;illusion pieuse. Un score \u00e9lev\u00e9 signale une tendance d\u00e9fensive du client \u00e0 masquer ses faiblesses pour projeter une image de saintet\u00e9 chr\u00e9tienne immacul\u00e9e.<\/p>\n<h2>6. Cadre th\u00e9orique \/ Theoretical Framework<\/h2>\n<p>Le cadre th\u00e9orique de la CAS s&rsquo;inscrit au carrefour de la th\u00e9ologie morale chr\u00e9tienne \u00e9vang\u00e9lique et de la psychologie int\u00e9grative de la personnalit\u00e9, plus particuli\u00e8rement dans le sillage du mouvement d&rsquo;int\u00e9gration de la psychologie et du christianisme formalis\u00e9 dans les revues acad\u00e9miques sp\u00e9cialis\u00e9es comme le <em>Journal of Psychology and Theology<\/em> et le <em>Journal of Psychology and Christianity<\/em> \u00e0 partir des ann\u00e9es 1970.<\/p>\n<p>Historiquement, l&rsquo;ascendance directe de la CAS provient des travaux pionniers du docteur <strong>David W. Backus<\/strong> (1969, 1976), qui avait cherch\u00e9 \u00e0 op\u00e9rationnaliser la doctrine historique des sept p\u00e9ch\u00e9s capitaux (l&rsquo;orgueil, l&rsquo;envie, la col\u00e8re, l&rsquo;avarice, la paresse, la gourmandise et la luxure) dans son instrument intitul\u00e9 le <em>Sinful Attitudes Inventory<\/em> (SAI), d\u00e9velopp\u00e9 conjointement avec Schmidt et Oates en 1978. Dans cette perspective th\u00e9ologique issue de Gr\u00e9goire le Grand et de Thomas d&rsquo;Aquin, les p\u00e9ch\u00e9s capitaux ne sont pas simplement des transgressions d&rsquo;actes isol\u00e9s, mais des dispositions psychiques sous-jacentes n\u00e9fastes, des d\u00e9formations de la motivation humaine orientant l&rsquo;\u00e9nergie psychologique vers l&rsquo;autonomie rebelle et l&rsquo;\u00e9gocentrisme destructeur.<\/p>\n<p>Schmidt a profond\u00e9ment affin\u00e9 cette approche pionni\u00e8re en y apportant trois contributions th\u00e9oriques majeures :<\/p>\n<ol>\n<li><strong>L&rsquo;adjonction syst\u00e9matique de la dimension vertueuse compl\u00e9mentaire :<\/strong> S&rsquo;inspirant de la psychologie humaniste et des enseignements pauliniens sur les \u00ab fruits de l&rsquo;Esprit \u00bb, Schmidt a postul\u00e9 que l&rsquo;absence de vice ne suffit pas \u00e0 d\u00e9finir la sant\u00e9 caract\u00e9rielle ; l&rsquo;int\u00e9grit\u00e9 morale exige le d\u00e9veloppement proactif d&rsquo;attitudes vertueuses positives correspondantes (g\u00e9n\u00e9rosit\u00e9, patience, ma\u00eetrise de soi, puret\u00e9 d&rsquo;intention).<\/li>\n<li><strong>La s\u00e9cularisation terminologique et psychologique :<\/strong> Afin de contourner la charge affective culpabilisante ou moralisatrice archa\u00efque de certains termes eccl\u00e9siastiques, Schmidt a renomm\u00e9 plusieurs traits en cat\u00e9gories psychologiques contemporaines op\u00e9rationnelles (la \u00ab chair \u00bb devenant la r\u00e9gulation psychosomatique, la \u00ab paresse \u00bb devenant l&rsquo;\u00e9vitement ou le d\u00e9ficit d&rsquo;engagement, l&rsquo;\u00ab orgueil \u00bb se traduisant par la d\u00e9fensive narcissique et le besoin de sup\u00e9riorit\u00e9).<\/li>\n<li><strong>Le mod\u00e8le d&rsquo;\u00e9quilibre dynamique respect\/altruisme :<\/strong> La CAS repose sur le postulat th\u00e9orique selon lequel une personnalit\u00e9 psychologiquement saine et spirituellement mature manifeste un \u00e9quilibre harmonieux entre la sollicitude envers soi-m\u00eame (pr\u00e9servation de son corps, int\u00e9grit\u00e9 \u00e9motionnelle, gestion juste de ses ressources mat\u00e9rielles) et le respect sacrificiel d&rsquo;autrui et de Dieu. Tout d\u00e9s\u00e9quilibre engendre une pathologie relationnelle ou un dysfonctionnement moral.<\/li>\n<\/ol>\n<p>Cette approche th\u00e9orique fait \u00e9galement \u00e9cho aux postulats ult\u00e9rieurs de la <a target=\"_blank\" rel=\"noopener noreferrer\" href=\"https:\/\/fr.wikipedia.org\/wiki\/Psychologie_positive\">psychologie positive<\/a> contemporaine (notamment les classifications des vertus et forces de caract\u00e8re de Martin Seligman et Christopher Peterson dans le cadre du VIA), tout en maintenant l&rsquo;ancrage th\u00e9ologique transcendantal selon lequel la responsabilit\u00e9 ultime de l&rsquo;\u00eatre humain s&rsquo;exerce devant son Cr\u00e9ateur.<\/p>\n<h2>7. Validit\u00e9 \/ Validity<\/h2>\n<p>La validit\u00e9 psychom\u00e9trique de la CAS a fait l&rsquo;objet de plusieurs investigations syst\u00e9matiques d\u00e9crites dans le manuel technique de l&rsquo;instrument (Schmidt, 1983, 1987) ainsi que dans la litt\u00e9rature acad\u00e9mique ind\u00e9pendante.<\/p>\n<h3>Validit\u00e9 de construit et pr\u00e9dictive subjective<\/h3>\n<p>La validit\u00e9 de construit a \u00e9t\u00e9 mise \u00e0 l&rsquo;\u00e9preuve par une proc\u00e9dure de confrontation pr\u00e9dictive. Avant l&rsquo;administration du questionnaire, l&rsquo;ensemble des participants de l&rsquo;\u00e9chantillon de standardisation ont \u00e9t\u00e9 invit\u00e9s \u00e0 pr\u00e9dire explicitement lesquelles des huit ressources morales repr\u00e9sentaient leur plus grande force et leur plus grande vuln\u00e9rabilit\u00e9 \u00e9thique. L&rsquo;analyse des r\u00e9sultats objectifs a mis en \u00e9vidence un taux de concordance significativement sup\u00e9rieur au hasard probabiliste :<\/p>\n<p style=\"text-align:center;\"><strong>\u03c7\u00b2 = 55,4 ; p &lt; 0,0001<\/strong><\/p>\n<p>Ce r\u00e9sultat d\u00e9montre que les scores quantitatifs g\u00e9n\u00e9r\u00e9s par l&rsquo;algorithme de la CAS refl\u00e8tent avec une acuit\u00e9 remarquable l&rsquo;auto-perception intime du fonctionnement moral des sujets, attestant d&rsquo;une excellente validit\u00e9 apparente et de construit.<\/p>\n<h3>Validit\u00e9 de crit\u00e8re par \u00e9valuation externe (\u00e9valuation par les cliniciens)<\/h3>\n<p>Afin de pr\u00e9munir l&rsquo;instrument contre le biais exclusif d&rsquo;auto-\u00e9valuation, Schmidt a soumis le protocole \u00e0 des \u00e9valuateurs externes exp\u00e9riment\u00e9s. Les conseillers et th\u00e9rapeutes traitants ont \u00e9t\u00e9 pri\u00e9s d&rsquo;identifier, en amont du test, la ressource morale la plus solide et la plus probl\u00e9matique de leurs clients respectifs. La comparaison entre le profil objectif de la CAS et les pronostics cliniques externes a de nouveau r\u00e9v\u00e9l\u00e9 une concordance statistique hautement significative :<\/p>\n<p style=\"text-align:center;\"><strong>\u03c7\u00b2 = 23,7 ; p &lt; 0,001<\/strong><\/p>\n<p>Ces donn\u00e9es confirment que l&rsquo;instrument capture des manifestations comportementales et relationnelles observables et tangibles en contexte th\u00e9rapeutique r\u00e9el.<\/p>\n<h3>Validit\u00e9 discriminante et contr\u00f4le de la d\u00e9sirabilit\u00e9 sociale (\u00c9chelle de D\u00e9ni)<\/h3>\n<p>Une \u00e9tude exp\u00e9rimentale men\u00e9e par Schmidt (1983) a test\u00e9 la r\u00e9activit\u00e9 de l&rsquo;instrument face aux biais de manipulation volontaire de l&rsquo;image de soi (<em>faking good<\/em>). Un groupe de 25 \u00e9tudiants en th\u00e9ologie (s\u00e9minaristes) a compl\u00e9t\u00e9 la CAS \u00e0 deux reprises : une premi\u00e8re fois sous consigne standard de sinc\u00e9rit\u00e9, et une seconde fois avec pour consigne expresse de se pr\u00e9senter sous le jour moral le plus parfait et louable possible. Les r\u00e9sultats ont d\u00e9montr\u00e9 une augmentation massive et statistiquement significative du score de l&rsquo;\u00e9chelle de <strong>D\u00e9ni<\/strong> lors de la seconde passation. Ce r\u00e9sultat d\u00e9montre que l&rsquo;\u00e9chelle de D\u00e9ni permet de d\u00e9tecter efficacement les tentatives de dissimulation et de sur\u00e9valuation spirituelle dans des contextes d&rsquo;\u00e9valuation \u00e0 enjeux \u00e9lev\u00e9s (comme la s\u00e9lection pastorale ou missionnaire).<\/p>\n<h3>Validit\u00e9 convergente et corr\u00e9lationnelle<\/h3>\n<p>Les investigations ult\u00e9rieures conduites par Elzerman et Boivin (1987) ont explor\u00e9 les corr\u00e9lations entre la CAS, le MMPI et des \u00e9chelles d&rsquo;anxi\u00e9t\u00e9 et d&rsquo;estime de soi chez des \u00e9tudiants d&rsquo;universit\u00e9s chr\u00e9tiennes. Les r\u00e9sultats ont mis en \u00e9vidence que les sous-\u00e9chelles de faiblesses morales (notamment l&rsquo;amertume\/col\u00e8re et le repli sur soi) corr\u00e8lent de fa\u00e7on positive et significative avec les \u00e9chelles de d\u00e9tresse psychologique et de dysfonctionnement n\u00e9vrotique du MMPI, tandis que les forces de caract\u00e8re corr\u00e8lent positivement avec l&rsquo;adaptation psychosociale et l&rsquo;estime de soi saine.<\/p>\n<h2>8. Fid\u00e9lit\u00e9 \/ Reliability<\/h2>\n<p>La fid\u00e9lit\u00e9 m\u00e9trologique de la CAS a \u00e9t\u00e9 rigoureusement document\u00e9e au moyen de coefficients de coh\u00e9rence interne et d&rsquo;analyses de corr\u00e9lations inter-\u00e9chelles.<\/p>\n<h3>Coh\u00e9rence interne (Alpha de Cronbach)<\/h3>\n<p>Les analyses de coh\u00e9rence interne calcul\u00e9es sur l&rsquo;\u00e9chantillon normatif pour les huit mesures de ressources morales fondamentales ont produit des coefficients alpha de Cronbach compris entre <strong>0,61 et 0,83<\/strong>, affichant une moyenne globale de <strong>0,75<\/strong>. Compte tenu de la diversit\u00e9 factorielle inh\u00e9rente \u00e0 la fusion de facettes vertueuses et de faiblesses comportementales au sein d&rsquo;une m\u00eame ressource globale (score diff\u00e9rentiel), ces coefficients t\u00e9moignent d&rsquo;une fid\u00e9lit\u00e9 inter-items tout \u00e0 fait ad\u00e9quate pour la pratique clinique et la recherche en psychologie sociale et de la religion.<\/p>\n<h3>Stabilit\u00e9 temporelle (Test-Retest)<\/h3>\n<p>Des sous-groupes de validation test\u00e9s \u00e0 plusieurs semaines d&rsquo;intervalle dans des conditions de stabilit\u00e9 contextuelle ont d\u00e9montr\u00e9 des corr\u00e9lations test-retest substantielles (coefficients g\u00e9n\u00e9ralement sup\u00e9rieurs \u00e0 0,70 sur les scores composites de ressources morales), attestant que l&rsquo;instrument \u00e9value bien des traits de caract\u00e8re stables et des dispositions dispositionnelles ancr\u00e9es plut\u00f4t que de simples fluctuations d&rsquo;humeur transitoires.<\/p>\n<h3>Intercorr\u00e9lations des sous-\u00e9chelles<\/h3>\n<p>Le manuel technique rapporte une trame prononc\u00e9e d&rsquo;intercorr\u00e9lations significatives entre plusieurs sous-\u00e9chelles de l&rsquo;instrument. Notamment, la propension au pardon et la ma\u00eetrise de la col\u00e8re sont fortement corr\u00e9l\u00e9es \u00e0 la bienveillance empathique et \u00e0 l&rsquo;humilit\u00e9. De m\u00eame, les faiblesses relevant de la cupidit\u00e9 mat\u00e9rielle s&rsquo;associent fr\u00e9quemment \u00e0 des difficult\u00e9s dans la r\u00e9gulation de la convoitise sexuelle et des app\u00e9tits corporels, sugg\u00e9rant l&rsquo;existence d&rsquo;un facteur d&rsquo;autodiscipline g\u00e9n\u00e9rale ou d&rsquo;honn\u00eatet\u00e9 intrapersonnelle transversale.<\/p>\n<h2>9. Analyse factorielle \/ Factor Analysis<\/h2>\n<p>Le d\u00e9veloppement initial de l&rsquo;instrument par Schmidt reposait sur une d\u00e9marche s\u00e9quentielle combinant rationalit\u00e9 th\u00e9orique et tri empirique. \u00c0 partir d&rsquo;un corpus initial de 300 items d\u00e9riv\u00e9s des travaux de Backus sur les sept p\u00e9ch\u00e9s capitaux et compl\u00e9t\u00e9s par l&rsquo;adjonction de vertus homologues et de la dimension d&rsquo;honn\u00eatet\u00e9, une mise \u00e0 l&rsquo;\u00e9preuve pr\u00e9liminaire aupr\u00e8s d&rsquo;un \u00e9chantillon pilote de 60 individus a permis de s\u00e9lectionner les 225 items d\u00e9finitifs pr\u00e9sentant les meilleures qualit\u00e9s m\u00e9trologiques (indices de discrimination item-total optimaux et absence d&rsquo;ambigu\u00eft\u00e9 s\u00e9mantique).<\/p>\n<h3>Structure factorielle exploratoire (AFE)<\/h3>\n<p>Les analyses factorielles exploratoires conduites sur les matrices d&rsquo;items et de sous-\u00e9chelles ont confirm\u00e9 l&rsquo;existence d&rsquo;une organisation bifactorielle de second ordre correspondant fid\u00e8lement au mod\u00e8le th\u00e9orique propos\u00e9 par Schmidt :<\/p>\n<ul>\n<li><strong>Facteur I : Dimension relationnelle et intime (\u00ab Attitudes du c\u0153ur \u00bb).<\/strong> Ce macro-facteur regroupe les fortes saturations des items relatifs \u00e0 l&#8217;empathie, au respect d&rsquo;autrui, \u00e0 la gestion du ressentiment et \u00e0 la v\u00e9racit\u00e9 interpersonnelle. Il rend compte d&rsquo;une part substantielle de la variance totale et renvoie \u00e0 la maturit\u00e9 relationnelle et \u00e0 l&rsquo;amour d\u00e9sint\u00e9ress\u00e9 (l&rsquo;<em>agap\u00e8<\/em> th\u00e9ologique).<\/li>\n<li><strong>Facteur II : Dimension corporelle et pulsionnelle (\u00ab Attitudes de la chair \u00bb).<\/strong> Ce second macro-facteur r\u00e9unit les saturations des items li\u00e9s \u00e0 la mod\u00e9ration alimentaire, au contr\u00f4le des impulsions \u00e9rotiques, \u00e0 la temp\u00e9rance face aux substances, au rapport \u00e0 l&rsquo;argent et \u00e0 la discipline de travail. Il capture la capacit\u00e9 d&rsquo;autor\u00e9gulation ex\u00e9cutive et de ma\u00eetrise des app\u00e9tits biologiques et mat\u00e9riels.<\/li>\n<\/ul>\n<p>Bien que des analyses factorielles confirmatoires contemporaines selon les normes du XXI<sup>e<\/sup> si\u00e8cle r\u00e9v\u00e9leraient une complexit\u00e9 multidimensionnelle plus intriqu\u00e9e en raison des intercorr\u00e9lations \u00e9lev\u00e9es entre sous-\u00e9chelles, la structure sous-jacente en huit ressources bipolaires et une \u00e9chelle de validit\u00e9 demeure psychom\u00e9triquement robuste et cliniquement lisible.<\/p>\n<h2>10. Instrument de mesure \/ Instrument<\/h2>\n<ul>\n<li><strong>Nom complet de l&rsquo;instrument :<\/strong> \u00c9chelle d&rsquo;\u00e9valuation du caract\u00e8re (<em>Character Assessment Scale<\/em> \u2014 CAS).<\/li>\n<li><strong>Auteur :<\/strong> Paul F. Schmidt, Ph.D.<\/li>\n<li><strong>Type de passation :<\/strong> Auto-questionnaire psychom\u00e9trique standardis\u00e9 (auto-\u00e9valuation papier-crayon ou informatis\u00e9e).<\/li>\n<li><strong>Nombre total d&rsquo;items :<\/strong> Le questionnaire complet comporte 225 items dans sa version de r\u00e9f\u00e9rence d\u00e9finitive (189 items op\u00e9rationnels document\u00e9s dans les versions diffus\u00e9es pour la pratique clinique et la recherche universitaire).<\/li>\n<li><strong>Format de r\u00e9ponse :<\/strong> Choix forc\u00e9 dichotomique binaire : <strong>Vrai (True &#8211; T)<\/strong> ou <strong>Faux (False &#8211; F)<\/strong>. Le participant entoure \u00ab T \u00bb si l&rsquo;affirmation est plus vraie que fausse pour lui, ou \u00ab F \u00bb si elle est plus fausse que vraie.<\/li>\n<li><strong>Dur\u00e9e de passation :<\/strong> Environ 35 \u00e0 50 minutes pour le r\u00e9pondant.<\/li>\n<li><strong>Dur\u00e9e et m\u00e9thode de cotation :<\/strong> Manuel \u00e9tape par \u00e9tape avec grilles de d\u00e9pouillement transparentes ou logiciel d\u00e9di\u00e9 (historiquement sous MS-DOS). Le d\u00e9pouillement manuel complet prend environ 7 \u00e0 8 minutes pour un professionnel entra\u00een\u00e9.<\/li>\n<li><strong>Structure des scores :<\/strong> 15 sous-\u00e9chelles de traits de caract\u00e8re (8 forces morales et 7 faiblesses morales associ\u00e9es), 1 \u00e9chelle suppl\u00e9mentaire d&rsquo;Honn\u00eatet\u00e9, 1 \u00e9chelle de validit\u00e9 (D\u00e9ni), totalisant les scores nets pour les 8 ressources morales de base (Score Force &#8211; Score Faiblesse). Profil graphique trac\u00e9 le long d&rsquo;une feuille de synth\u00e8se normalis\u00e9e.<\/li>\n<\/ul>\n<h2>11. Permissions, Tarifs et Ann\u00e9e du test \/ Permissions &#038; Fee and Test Year<\/h2>\n<ul>\n<li><strong>Ann\u00e9e de publication princeps :<\/strong> 1983 (2<sup>e<\/sup> \u00e9dition du manuel) ; \u00e9dition de r\u00e9f\u00e9rence stabilis\u00e9e en <strong>1987<\/strong> (3<sup>e<\/sup> \u00e9dition du manuel).<\/li>\n<li><strong>\u00c9diteur et diffusion :<\/strong> Publi\u00e9 et distribu\u00e9 \u00e0 l&rsquo;origine par l&rsquo;<em>Institute for Character Development<\/em>, dirig\u00e9 par le Dr Paul F. Schmidt, localis\u00e9 au 1209 West Main Street, Shelbyville, Kentucky 40065, \u00c9tats-Unis.<\/li>\n<li><strong>Droits d&rsquo;auteur et statut juridique :<\/strong> Tous droits r\u00e9serv\u00e9s (<em>All rights reserved<\/em>). Le manuel de passation, les cahiers de test, les feuilles de r\u00e9ponses normalis\u00e9es et les grilles de profil font l&rsquo;objet d&rsquo;un copyright formel. L&rsquo;acc\u00e8s aux formulaires originaux d&rsquo;\u00e9valuation et aux directives d&rsquo;interpr\u00e9tation clinique requiert l&rsquo;acquisition du manuel aupr\u00e8s de l&rsquo;auteur ou des distributeurs agr\u00e9\u00e9s de mat\u00e9riel psychom\u00e9trique sp\u00e9cialis\u00e9.<\/li>\n<li><strong>Conditions d&rsquo;utilisation en recherche acad\u00e9mique :<\/strong> L&rsquo;utilisation dans le cadre de th\u00e8ses doctorales ou de projets de recherche universitaire non commerciaux a historiquement b\u00e9n\u00e9fici\u00e9 d&rsquo;autorisations sp\u00e9cifiques accord\u00e9es sur demande acad\u00e9mique aupr\u00e8s de l&rsquo;auteur ou de l&rsquo;institut d\u00e9positaire, sous r\u00e9serve du respect scrupuleux de l&rsquo;int\u00e9grit\u00e9 des items et des r\u00e8gles \u00e9thiques de l&rsquo;APA.<\/li>\n<\/ul>\n<h2>12. R\u00e9f\u00e9rences \/ References<\/h2>\n<p>Les travaux scientifiques et manuels techniques fondamentaux encadrant la conception, la normalisation et l&rsquo;usage de la CAS comprennent notamment les publications suivantes en style APA 7<sup>e<\/sup> \u00e9dition :<\/p>\n<ul>\n<li>Backus, D. W. (1969). <em>The seven deadly sins: Their meaning and measurement<\/em> (Doctoral dissertation, University of Minnesota). University Microfilms.<\/li>\n<li>Backus, D. W. (1976). The seven deadly sins: Their meaning and measurement. In W. Donaldson (Ed.), <em>Research in Mental Health and Religious Behavior<\/em> (pp. 444\u2013448). Psychological Studies Institute.<\/li>\n<li>Boivin, M. J., Beuthin, T. M., &amp; Hauger, G. (1993). Why Christian students leave Christian colleges: Evaluating the dynamics of adjustment in a Christian community. <em>The Journal of the Freshman Year Experience &amp; Students in Transition<\/em>, 5(1), 93\u2013125.<\/li>\n<li>Elzerman, J. H., &amp; Boivin, M. J. (1987). The assessment of Christian maturity, personality, and psychopathology among college students. <em>Journal of Psychology and Theology<\/em>, 15(1), 50\u201364. <a target=\"_blank\" rel=\"noopener noreferrer\" href=\"https:\/\/doi.org\/10.1177\/009164718701500105\">https:\/\/doi.org\/10.1177\/009164718701500105<\/a><\/li>\n<li>Schmidt, P. F. (1983). <em>Manual for use of the Character Assessment Scale<\/em> (2nd ed.). Institute for Character Development.<\/li>\n<li>Schmidt, P. F. (1987). <em>Manual for use of the Character Assessment Scale<\/em> (3rd ed.). Institute for Character Development.<\/li>\n<li>Schmidt, P. F., Backus, D. W., &amp; Oates, W. E. (1978). <em>The Sinful Attitudes Inventory: Clinical and pastoral dimensions<\/em>. Institute for Character Development.<\/li>\n<li>Underwood, L. K., Maes, B. J., Alstadt, L. A., &amp; Boivin, M. J. (1996). Evaluating changes in social attitudes, character traits, and liberal-arts abilities during a four-year program at a Christian college. <em>Research on Christian Higher Education<\/em>, 3, 115\u2013128.<\/li>\n<li>Wichern, F. B. (1980). The Spiritual Leadership Qualities Inventory: Operationalizing biblical leadership. In <em>Proceedings of the Christian Association for Psychological Studies<\/em> (pp. 78\u201389). CAPS International.<\/li>\n<\/ul>\n<h2>13. Questions et items du questionnaire \/ Scale Items<\/h2>\n<div class=\"wpt-scale-notice\" style=\"direction:ltr; text-align:left; background:#f8fafc; border-bottom:1px solid #e2e8f0; padding:14px 20px; font-size:13.5px; color:#475569; font-weight:500;\">\n  Voici les items originaux de l&rsquo;\u00e9chelle tels que publi\u00e9s dans les \u00e9tudes psychom\u00e9triques de r\u00e9f\u00e9rence, sans modification ni traduction, afin de pr\u00e9server la validit\u00e9 et la fid\u00e9lit\u00e9 de l&rsquo;instrument :\n<\/div>\n<div class=\"wpt-scale-items-container\" style=\"direction:ltr; text-align:left; font-family:sans-serif;\">\n<p><strong>Response scale:<\/strong> Circle <strong>T<\/strong> (True) if the statement is more true than false for you; circle <strong>F<\/strong> (False) if the statement is more false than true.<\/p>\n<ol style=\"line-height:1.7; padding-left:24px;\">\n<li>At times I have done things which I know weren&rsquo;t good for my body.<\/li>\n<li>I enjoy laughing at myself when I do stupid things.<\/li>\n<li>When someone I know is happy, I feel almost as much joy myself in response.<\/li>\n<li>It is best to forgive people who hurt you, even when they don&rsquo;t deserve it and might try the same thing again.<\/li>\n<li>The more money you have, the more responsibility you should feel to support others in need.<\/li>\n<li>I am deeply moved by the needs of others, and I spend most of my time working hard to help other people.<\/li>\n<li>In looking at attractive members of the opposite sex, I always follow the rule &quot;Admire, but don&rsquo;t desire.&quot;<\/li>\n<li>I would level with anyone who asked how much I weigh, how much exercise I get, or what things I put into my body.<\/li>\n<li>I do not enjoy having so much to eat that afterwards all I feel like doing is just lying around until my stomach recovers.<\/li>\n<li>People need religion&rsquo;s and society&rsquo;s taboos against sexual freedom.<\/li>\n<li>During the day, it is rare for me to check the time out of boredom.<\/li>\n<li>I imagine that I could be truly happy below the middle income bracket.<\/li>\n<li>I don&rsquo;t like to feel angry, so I get it out of my system as quickly and politely as possible.<\/li>\n<li>I have no appetite for gossip.<\/li>\n<li>I would not like to climb to a level in life where I would be above being hurt by other people.<\/li>\n<li>I sometimes enjoy looking down on others and feeling superior.<\/li>\n<li>I sometimes want to have sex primarily for my own pleasure.<\/li>\n<li>I am morally opposed to abortions and to mercy killing (withholding treatment to let medically hopeless people die).<\/li>\n<li>I always rejoice with people over pleasant surprises in their lives, even when they don&rsquo;t seem to deserve such good luck.<\/li>\n<li>One of the best ways to get back at enemies is being kind to them when they don&rsquo;t deserve it.<\/li>\n<li>I never splurge and buy things I don&rsquo;t really need just for the fun of it.<\/li>\n<li>I enjoy dreaming about the future and then working hard to make my dream come true.<\/li>\n<li>Sex outside of marriage results in a dishonest cover-up with the spouse, and this causes more emotional problems than any affair is worth.<\/li>\n<li>When I&rsquo;m around people who are talking about dieting or exercising, I would never exaggerate or cover up my behavior to impress them.<\/li>\n<li>I would not especially enjoy having a good wine with my evening meals every day.<\/li>\n<li>I don&rsquo;t get very excited watching a fleshy love scene in a movie.<\/li>\n<li>I seldom find myself looking forward to going to bed and falling off to sleep.<\/li>\n<li>It is not a top priority for me to have enough money and assets so that I won&rsquo;t be poor in the future.<\/li>\n<li>I never act rude to people unless I have been repeatedly provoked by them.<\/li>\n<li>I am not bothered by people who seem to have no faults.<\/li>\n<li>When I see somebody embarrassed in public, I usually get a kick out of it.<\/li>\n<li>These days there just isn&rsquo;t much recognition or respect for the people who deserve it most.<\/li>\n<li>I am sometimes so tired I don&rsquo;t want to do things I really believe in.<\/li>\n<li>In a group I like to let other people see what I don&rsquo;t know so they can teach me things.<\/li>\n<li>I am a sympathetic person, ready and willing to share the sorrow of anyone who is suffering from loss.<\/li>\n<li>When people hurt me, I usually feel sad and try to make up or work it out before I get angry with them.<\/li>\n<li>Learning to enjoy sharing your money is one way to protect yourself against hard times.<\/li>\n<li>I feel no need to pretend to anyone that I work any harder than I actually do.<\/li>\n<li>For married people who have had sex with others beside their spouses, I do not believe that &quot;what spouses don&rsquo;t know won&rsquo;t hurt them.&quot;<\/li>\n<li>Keeping my body fit and healthy is very important to me.<\/li>\n<li>Between meals I don&rsquo;t think about food very often.<\/li>\n<li>Having some sexual inhibitions is necessary for mental health.<\/li>\n<li>The fear of failure and rejection very rarely keep me from doing my best.<\/li>\n<li>Labor unions shouldn&rsquo;t try so hard to get the highest possible wages for their members.<\/li>\n<li>I would not feel any pleasure at seeing someone who had wronged me back his car into a telephone pole.<\/li>\n<li>When I am really mad, my anger often lasts for several days.<\/li>\n<li>When people get more recognition than they deserve, I like seeing them called down for making a mistake.<\/li>\n<li>If other people don&rsquo;t appreciate me, it results from their own limitations.<\/li>\n<li>When I am short on money, I am sometimes reluctant to give to a needy cause or person.<\/li>\n<li>I enjoy serving others behind the scenes more than impressing them from where all can see.<\/li>\n<li>I can be a pretty good companion and friend for a person who is feeling miserable.<\/li>\n<li>I am a patient person.<\/li>\n<li>I don&rsquo;t want anyone to notice when I give away money.<\/li>\n<li>I generally work harder when I am alone than I do when someone is watching me.<\/li>\n<li>Satisfying my partner&rsquo;s sexual needs gives me more enjoyment than having my own needs satisfied.<\/li>\n<li>I am careful to get enough exercise and to watch what I put into my body.<\/li>\n<li>When I am uptight, depressed, or bored, I am not tempted to drink or take pills.<\/li>\n<li>I don&rsquo;t enjoy thinking of new and unusual ways to increase my pleasure in making love.<\/li>\n<li>I seldom get to the point where I feel like giving up and have to force myself to keep at it.<\/li>\n<li>I feel no need to &quot;keep up with the Joneses&quot; by having as much or more money and possessions than my friends.<\/li>\n<li>It&rsquo;s hard to be generous unless you have enough money to afford it.<\/li>\n<li>I usually let resentments grow into long-range grudges because I don&rsquo;t know how to express my anger constructively.<\/li>\n<li>I sometimes resent it when a person I know is honored for some achievement.<\/li>\n<li>I usually get irritated when someone in authority over me pulls rank and tells me what to do.<\/li>\n<li>When people take advantage of me or hurt me intentionally, I don&rsquo;t always forgive them right away.<\/li>\n<li>I care more about making others happy and glorifying God than I do about making sure my life is happy.<\/li>\n<li>I am very considerate and sensitive to the feelings of others.<\/li>\n<li>I am not one to appear as if I am trying to settle an argument when I am really still enjoying it.<\/li>\n<li>I would not feel embarrassed if people found out how much money I contribute to people in need.<\/li>\n<li>I am a very intense person-whether working or playing, I give it all I&rsquo;ve got.<\/li>\n<li>When it comes to lovemaking, I am unselfish.<\/li>\n<li>Except for times of rest, it is important for me to stay as alert and energetic as I can.<\/li>\n<li>Within the last week, I have not regretted anything that I have eaten.<\/li>\n<li>I don&rsquo;t like to read dirty books.<\/li>\n<li>When I get depressed, I can usually stay on top of it and keep going.<\/li>\n<li>Although it&rsquo;s no fun being sick, I really do enjoy having such a good excuse to do nothing for awhile.<\/li>\n<li>If I charge something in a store and they keep forgetting to bill me, I figure that&rsquo;s their problem.<\/li>\n<li>Sometimes when I am mad at people, I enjoy just clamming up and watching them climb the walls.<\/li>\n<li>I am sometimes envious and even bitter about the good fortune of others.<\/li>\n<li>It is sad that there are so many boring, unintelligent, and uneducated people in the world.<\/li>\n<li>At times I have been so preoccupied with my own needs that I didn&rsquo;t care very much how people around me felt.<\/li>\n<li>I easily accept and support the leadership of those over me in a group.<\/li>\n<li>I can&rsquo;t think of any situation where I would act more concerned about other people than I really feel.<\/li>\n<li>Under no circumstances would I ever act like I had forgiven someone when I knew in my heart that I hadn&rsquo;t done it yet.<\/li>\n<li>When I don&rsquo;t have enough money to pay for something I want, I learn not to want it so much.<\/li>\n<li>I&rsquo;m a &quot;self-starter&quot;: I like to get myself going and keep busy at work.<\/li>\n<li>I believe it is always best if a bride and groom can both go to the altar as virgins.<\/li>\n<li>Being a success at my work depends largely on my health and physical attractiveness.<\/li>\n<li>I do not eat so much food that I am overweight.<\/li>\n<li>Talking about genitals and the sexual act in obscene terms is very repulsive to me.<\/li>\n<li>The amount of passion in act of love-making is primarily determined by energy, physical attractiveness, and &quot;chemistry.&quot;<\/li>\n<li>Often I feel like there is nothing worth doing at the present time.<\/li>\n<li>One of the nice things about being rich would be not giving a damn what anybody else thought of me.<\/li>\n<li>I seem to have more enemies than most other people do.<\/li>\n<li>When I am standing near someone much more popular, wealthy, or intelligent than I am, it makes me feel like a small and worthless person by comparison.<\/li>\n<li>We all try to avoid feeling lonely, confused, and afraid, and I have succeeded at this better than most.<\/li>\n<li>Sometimes I am too proud to admit that I have made a mistake or to let someone else teach me something I don&rsquo;t know.<\/li>\n<li>I would never try to impress someone else by acting more modest and humble than I feel.<\/li>\n<li>When I hear a friend has suffered a loss, I seldom act more concerned and sympathetic than I really am.<\/li>\n<li>When I am in an argument, I almost always try to settle it with peaceful compromise before walking away.<\/li>\n<li>I enjoy spending my money more when I know that I have already given a fair share of it to those who need it more than I do.<\/li>\n<li>I especially enjoy being with people who like to work hard at whatever they do.<\/li>\n<li>I consistently try not to imagine having intercourse with someone other than my spouse.<\/li>\n<li>I am an energetic and alert person because I have been careful about putting food, alcohol, and drugs into my body.<\/li>\n<li>Within the past year, I have not done or said anything while using drugs or alcohol which I later regretted.<\/li>\n<li>Sometimes I get so wrapped up in the pleasure of tasting and eating food that I am inconsiderate of those around me at the time.<\/li>\n<li>People who talk about finding meaning in making love are mostly trying to justify the natural experience of pleasure.<\/li>\n<li>Some people think of me as spoiled.<\/li>\n<li>Sometimes I like to daydream and wonder what it would be like to have lots of money.<\/li>\n<li>It really gripes me the way some people are forgiven without being punished for their mistakes.<\/li>\n<li>Some people seem to have it easy, and when I see them get something else they have wanted, I usually have to fight feeling sorry for myself.<\/li>\n<li>I often realize that I could help other people so much more if only they could see things my way.<\/li>\n<li>To get a point across, sometimes I exaggerate or leave out part of the truth.<\/li>\n<li>When God or other people help me do something, I usually express my appreciation honestly without secretly giving myself more credit than I let on.<\/li>\n<li>I really get worked up identifying with the characters in a good movie or TV drama.<\/li>\n<li>When I don&rsquo;t know how to settle an argument with a loved one, I am usually willing to bring in another person to help us.<\/li>\n<li>I include in my regular budget giving a certain portion of my income to people less fortunate than I.<\/li>\n<li>A vacation &quot;re-creates&quot; me, and leaves me all fresh and ready to go back to work.<\/li>\n<li>People who wait until their wedding night to enjoy intercourse are smart.<\/li>\n<li>I can experience and enjoy no more of life than my body will let me, so I try hard to keep it in good shape.<\/li>\n<li>I don&rsquo;t work hard enough to keep my appearance pleasant and attractive.<\/li>\n<li>When there are delicious foods around, I simply cannot eat just a little and stop there.<\/li>\n<li>When I see a particularly attractive member of the opposite sex, I&rsquo;ll sometimes wonder what he or she would look like undressed.<\/li>\n<li>Although the doctor cannot explain why, I just seem to be low on energy.<\/li>\n<li>It gives me pleasure to count the money in my pocket, purse, or bank account to see just how much money I have.<\/li>\n<li>I sometimes enjoy planning elaborate ways of getting even with people who intentionally hurt me.<\/li>\n<li>I sometimes can&rsquo;t keep from spreading bad news about someone I know, even when I don&rsquo;t have anything against the person.<\/li>\n<li>In some situations, I try to hide how much I&rsquo;m looking down on others, and how I think of myself.<\/li>\n<li>Sometimes I like to brag on myself a little bit.<\/li>\n<li>Every human being can grow to be a positive, unselfish person, regardless of intelligence, health, or present moral habits.<\/li>\n<li>When I hear of someone I know who has suffered a loss, my heart instantly goes out to them.<\/li>\n<li>I am always kind and polite to strangers, even when I am worked up or mad about something.<\/li>\n<li>I believe I could learn to be content no matter what kind of income I have.<\/li>\n<li>Doing things for others usually turns me on, and leaves me feeling I have more energy than I had to start with.<\/li>\n<li>Adultery is stealing-it&rsquo;s taking what belongs to somebody else.<\/li>\n<li>Sexually, I find that at times forbidden fruit seems a little extra tasty to me.<\/li>\n<li>I don&rsquo;t take very good care of my body.<\/li>\n<li>Other people tell me I am now physically or emotionally dependent on drugs or alcohol.<\/li>\n<li>The idea of making love with a complete stranger sometimes appeals to me.<\/li>\n<li>I sometimes get to the point where I feel totally worthless as a person.<\/li>\n<li>Nearly all people who give away money do it mostly for show or for a tax break.<\/li>\n<li>Some of my resentments have lasted for months and months.<\/li>\n<li>I sometimes have to hide a twinge of pleasure at watching the embarrassment of people more popular than I.<\/li>\n<li>Sometimes I try to act humbly interested and impressed with someone when I really just want that person to be impressed with me.<\/li>\n<li>Sometimes I feel a little bit relieved or tickled when a very vain person is embarrassed.<\/li>\n<li>When I experience the vastness and beauty of nature, my heart and mind humbly bow down before the God who created it.<\/li>\n<li>When people I know are hurting, it hurts me, and I always try my best to help them out.<\/li>\n<li>I hate being in an argument, and I always try to settle it as fairly and quickly as possible.<\/li>\n<li>If I were a millionaire, I would give money secretly to people who really need it.<\/li>\n<li>When I tell people I&rsquo;ll do something, they can always count on me to be on time and ready to go.<\/li>\n<li>I don&rsquo;t seem to have a great deal of will power.<\/li>\n<li>When two unmarried people both want to make love just for pleasure, I believe they will usually feel satisfied afterward.<\/li>\n<li>When I eat and talk about food, I am not very careful to be considerate of those around me who are struggling with their weight.<\/li>\n<li>Having a little booze or drugs helps me to relax, and talk more easily with people I don&rsquo;t know very well.<\/li>\n<li>At times the thought of sex gets stronger and stronger until I have satisfied myself.<\/li>\n<li>People take me for granted-no one really appreciates the effort I make.<\/li>\n<li>The security that comes from a good income is a top priority for my future.<\/li>\n<li>Sometimes I secretly try to get back at people who have done me wrong.<\/li>\n<li>I try to hide that little bit of resentment I sometimes feel when lucky people get another lucky break.<\/li>\n<li>When I get into an argument, I usually know when I am right and the other person is wrong.<\/li>\n<li>At times I have been so mad that I have said something hurtful that I later regretted.<\/li>\n<li>I nearly always practice building others up by pointing out their strengths and believing in them to put those strengths to work.<\/li>\n<li>The more I cling to my own security when others need me to act with courage, the more insecure I get.<\/li>\n<li>I don&rsquo;t usually express anger too quickly because I have learned to hold my tongue.<\/li>\n<li>When I give someone money, I don&rsquo;t expect anything in return, not even appreciation.<\/li>\n<li>I am not extremely careful about wasting money.<\/li>\n<li>I have never been described as an overly optimistic person.<\/li>\n<li>Under certain circumstances, having a secret love affair could help a person&rsquo;s marriage more than it would hurt it.<\/li>\n<li>I don&rsquo;t exercise as often as I need to keep my body fit and trim.<\/li>\n<li>My use of tobacco, drugs, alcohol, or food has taken a toll on my health and probably has reduced my life expectancy by more than a year.<\/li>\n<li>Sometimes I like to look at the pictures in pinup magazines.<\/li>\n<li>I could accomplish a lot more in life if I could just get a few decent breaks.<\/li>\n<li>To succeed in business, it helps to be a little bit deceptive and not always tell the entire truth.<\/li>\n<li>Sometimes I might exaggerate or pass on a rumor about a person who has hurt my feelings.<\/li>\n<li>I sometimes get preoccupied imagining the misery others must be feeling, but it usually makes me feel a little better about my own life.<\/li>\n<li>I don&rsquo;t rely very much on things I can&rsquo;t predict or control.<\/li>\n<li>At times I imagine money to be more important than it really is.<\/li>\n<li>My life clearly reflects the belief that my most important responsibility is to love and serve God.<\/li>\n<li>Playing it safe in life is risky business, so I usually take the risks getting involved.<\/li>\n<li>When I feel like talking out quickly in anger, I usually restrain myself until I can think of something more constructive to say.<\/li>\n<li>I am seldom the first one to apologize to end an argument.<\/li>\n<li>I give to church or charities only from what I have left over from my other expenses.<\/li>\n<li>When the going gets tough, my concentration and effort seem to drop off a bit.<\/li>\n<li>To ensure a healthy sexual relationship in marriage, in some cases it can help if two people try making love before they get married.<\/li>\n<li>It is not a high priority now for me to have good health in my old age because my personal habits reflect this lack of concern.<\/li>\n<li>In the past year, while under the influence of drugs or alcohol, I have probably said or done something that hurt someone else.<\/li>\n<li>Sometimes I am frustrated by my unfulfilled sexual needs.<\/li>\n<li>I sometimes arrange it so that I can goof off without anybody knowing it.<\/li>\n<li>I would be embarrassed if other people knew how much time I spend thinking about money.<\/li>\n<\/ol>\n<\/div>\n","protected":false},"excerpt":{"rendered":"<p>Analyse psychom\u00e9trique d\u00e9taill\u00e9e de l&rsquo;\u00c9chelle d&rsquo;\u00e9valuation du caract\u00e8re (Character Assessment Scale &#8211; CAS) d\u00e9velopp\u00e9e par Paul F. Schmidt : fondements th\u00e9oriques, dimensions \u00e9thiques, fid\u00e9lit\u00e9, validit\u00e9 et inventaire des items originaux.<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","template":"","categories":[3,29411,2],"tags":[2651,29412,29415,29418,29413,29417,29414,29416,14525],"class_list":["post-18553","psych_scale","type-psych_scale","status-publish","hentry","category-psychologie-clinique","category-psychologie-morale-et-de-la-religion","category-psychometrie","tag-cas","tag-character-assessment-scale","tag-counseling-pastoral","tag-depistage-moral","tag-evaluation-du-caractere","tag-paul-f-schmidt","tag-peches-capitaux","tag-psychometrie-chretienne","tag-vertus"],"_links":{"self":[{"href":"https:\/\/french.arabpsychology.com\/index.php?rest_route=\/wp\/v2\/psych_scale\/18553","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/french.arabpsychology.com\/index.php?rest_route=\/wp\/v2\/psych_scale"}],"about":[{"href":"https:\/\/french.arabpsychology.com\/index.php?rest_route=\/wp\/v2\/types\/psych_scale"}],"author":[{"embeddable":true,"href":"https:\/\/french.arabpsychology.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/french.arabpsychology.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=18553"}],"version-history":[{"count":0,"href":"https:\/\/french.arabpsychology.com\/index.php?rest_route=\/wp\/v2\/psych_scale\/18553\/revisions"}],"wp:attachment":[{"href":"https:\/\/french.arabpsychology.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=18553"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/french.arabpsychology.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=18553"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/french.arabpsychology.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=18553"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}