Moral conduct is commonly assessed by what people believe, intend and do, yet these dimensions are neither identical nor reliably aligned. A person may recognize the moral significance of a situation without judging it accurately, reach a defensible judgment without caring enough to act, intend rightly yet fail, or acknowledge wrongdoing without correcting it. This paper proposes a configurational and dynamic framework that distinguishes three levels of analysis: moral modalities, moral states and moral transitions. Seven modalities (awareness, discernment, judgment accuracy, concern, intention, enactment and reflexivity) are analytically distinguished. Their situated combinations constitute eight core states (unawareness, misconception, uncertainty, lucidity, indifference, dissonance, inhibition and congruence), which are separated from epistemic qualifiers such as humility and overconfidence and from processes such as correction and habituation. Transitions are explained through four gaps (recognition, judgment, motivational and enactment) and through mechanisms including learning, rationalization, self-regulation, institutional pressure and habit. The framework gives particular attention to lucid wrongdoing: misconduct that persists although the agent understands it to be wrong. It separates confidence from justification and correctness, structural congruence from normative adequacy, and reflexive recognition from effective change. Positioned against Rest's Four-Component Model, Bandura's account of moral disengagement and Blasi's self model, its contribution lies in treating configurations, rather than components, as the unit of analysis. Comparative cases, contrasted with component-model predictions, show that outwardly identical conduct can call for different diagnoses and interventions. Ten propositions and a research agenda follow for moral psychology, moral education, ethical leadership and organizational conduct.
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David (Daoud) Matta (2026) studied this question.
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