Clinical PsychologyPersonality AssessmentPsychometrics

Character Assessment Scale

The Character Assessment Scale (CAS), developed by Dr. Paul F. Schmidt, is a 225-item psychometric instrument evaluating moral character, strengths, and vulnerabilities across eight basic moral resource dimensions rooted in Christian virtue ethics.

Dr. Mohammed Looti An academic and researcher specialized in
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Scientifically Reviewed · Dr. Marwa Abd-Alazim · September 30, 2026
Medically & Scientifically Reviewed Verified: September 30, 2026
Dr. Marwa Abd-Alazim PhD in Psychology
Faculty Member • University of Kerbala
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1. Abstract

The Character Assessment Scale (CAS) is an extensive multidimensional psychometric instrument formulated to evaluate moral traits, psychological virtue structures, and ethical dispositions grounded within an evangelical Christian conceptual framework. Developed systematically by Dr. Paul F. Schmidt and refined across multiple operational iterations (Schmidt, 1983, 1987), the CAS operationalizes historical Judeo-Christian moral ethics, specifically translating traditional New Testament virtues and the classical formulation of the seven deadly sins into contemporary behavioral and interpersonal constructs. The assessment consists of 225 dichotomous items presented in a True/False response format, derived from an initial pool of 300 exploratory statements following rigorous pretesting and empirical item selection.

Structurally, the CAS measures eight fundamental moral resource dimensions divided equally into two overarching theological and psychological domains: Attitudes of the Heart (Truth, Respect, Concern, and Anger) and Attitudes of the Flesh (Money, Time and Energy, Sexuality, and Bodily Health). Each of the eight moral resource domains is operationalized through bipolar dualities comprising a distinctive character strength (virtue) subscale and an opposing moral weakness (vice) subscale, yielding 16 primary content subscales (yielding 15 discrete character dimensions alongside specialized honesty indices) plus an embedded Denial validity scale designed to detect conscious dissimulation and positive impression management. Overall moral resource functioning is quantified via algebraic bipolar deviation scoring, wherein raw weakness scores are subtracted from virtue scores.

Standardized on a North American normative sample of approximately 600 adults across 45 U.S. states and seven Canadian provinces, the CAS demonstrates sound psychometric properties. Internal consistency reliability across the subscales yields an average Cronbach’s alpha coefficient of 0.75, ranging from 0.61 to 0.83. Empirical validity is supported through convergent self-other congruency ratings, criterion-related matching between client self-assessments and clinician evaluations (χ2 = 23.7, p < .001), significant participant self-nomination concordance (χ2 = 55.4, p < .0001), and experimental fake-good validation demonstrating marked sensitivity of the Denial index. The CAS functions as a clinical, educational, and pastoral resource designed to facilitate self-awareness, moral inventory, pastoral counseling, and longitudinal ethical development.

2. Keywords

Character Assessment Scale, CAS, moral measurement, Christian psychology, virtue ethics, deadly sins, psychological assessment, psychometrics, pastoral counseling, personality assessment, moral resources, Paul F Schmidt

3. Authors

The Character Assessment Scale was conceptualized, validated, and authored by Paul F. Schmidt, Ph.D., a clinical psychologist specializing in the integration of psychotherapy, personality measurement, and Christian theology. Dr. Schmidt established the Institute for Character Development, formerly headquartered in Shelbyville, Kentucky, United States. His clinical and empirical efforts focused on bridging clinical diagnosis, psychometrics, and biblical behavioral ethics, creating diagnostic tools suitable for both secular therapeutic practice and faith-based pastoral counseling contexts.

The historical intellectual lineage of the CAS directly incorporates foundational theoretical contributions from William Backus, Ph.D. (1969, 1976), who pioneered the empirical operationalization of the classical seven deadly sins through the Sinful Attitudes Inventory, and subsequent collaborative research involving Schmidt, Backus, and Oates (1978). Later empirical investigations examining the scale’s longitudinal utility in collegiate and clinical settings were conducted by psychological researchers including Michael J. Boivin, Ph.D., and colleagues across Christian higher education institutions (Boivin et al., 1993; Elzerman & Boivin, 1987; Underwood et al., 1996).

4. Purpose

The primary purpose of the Character Assessment Scale is to provide mental health practitioners, clinical psychologists, pastoral counselors, and religious educators with an empirically standardized, objective instrument for identifying an individual’s moral strengths, ethical vulnerabilities, and character dynamics. Developed during an era when clinical psychology often avoided direct measurement of moral values or treated them merely as pathological super-ego manifestations, the CAS established a structured methodology for assessing ethical behavior according to explicit biblical standards while maintaining rigorous psychometric standards.

In clinical and therapeutic settings, the CAS functions as a diagnostic and exploratory resource. Rather than focusing solely on symptom reduction (such as alleviating acute anxiety or affective distress), the instrument identifies underlying characterological patterns that perpetuate relational dysfunctions, personal crises, and moral conflict. Psychotherapists utilize the resulting diagnostic profile to structure targeted interventions, explore cognitive distortions related to pride, resentfulness, or bodily neglect, and cultivate virtues like empathy, humility, and financial integrity. The scale provides actionable clinical insights into how clients deploy their emotional and physical resources across both interpersonal relationships and personal self-governance.

In academic, seminary, and pastoral counseling environments, the CAS serves as an evaluative tool for leadership formation, ministerial candidate screening, and longitudinal tracking of personal development. Research demonstrates its utility in assessing collegiate character development over four-year educational curricula (Underwood et al., 1996) and identifying psychological maladjustment or attrition risk factors among undergraduate cohorts (Boivin et al., 1993). The instrument explicitly avoids superficial moralizing; instead, it establishes an objective, introspective inventory that encourages individuals to acknowledge nuanced character liabilities while affirming positive ethical resources.

5. Psychological Construct

The Character Assessment Scale operationalizes personal character not as an amorphous philosophical ideal, but as a dynamic constellation of eight observable, behaviorally verifiable “moral resources.” Schmidt categorized these resources into two fundamental domains: Attitudes of the Heart and Attitudes of the Flesh. Each moral resource is structured as a dual-construct continuum consisting of a distinct character virtue (strength) paired against its corresponding moral vulnerability (weakness), supplemented by specialized integrity indices.

Attitudes of the Heart

  • Truth (Honesty vs. Deceit / Denial): Evaluates an individual’s commitment to objective truthfulness, self-scrutiny, and interpersonal transparency versus propensity for rationalization, exaggeration, social posturing, and psychological denial. High scores denote transparent authenticity, while low scores indicate defensive dissimulation and manipulative communication.
  • Respect (Humility vs. Pride): Operationalizes the balance between healthy self-regard and interpersonal reverence versus arrogant grandiosity, condescension, and defensive self-inflation. Humility involves acknowledging personal limitations and appreciating others, whereas pride manifests in vanity, disdain for authority, and gloating over the misfortunes of competitors.
  • Concern (Compassion / Empathy vs. Envy / Indifference): Reflects affective empathy, altruistic benevolence, and sorrow for the suffering of others versus envious resentment, gloating, or callous emotional detachment. It measures whether an individual genuinely rejoices in others’ successes and supports those experiencing grief or loss.
  • Anger (Patience / Forgiveness vs. Hostility / Resentment): Assesses emotional self-regulation, conflict-resolution capacity, and willingness to pardon interpersonal offenses versus long-standing grudges, passive-aggressive hostility, vindictiveness, and chronic bitterness.

Attitudes of the Flesh

  • Money (Generosity / Stewardship vs. Greed / Covetousness): Evaluates fiscal attitudes, altruistic giving, and financial contentment versus obsessive hoarding, materialism, social comparison based on wealth, and an inability to share resources with those in genuine need.
  • Time and Energy (Diligence / Purpose vs. Sloth / Apathy): Measures intrinsic motivation, purposeful daily industriousness, vocational perseverance, and disciplined stewardship of personal vitality versus lethargy, chronic procrastination, escapism, and low vocational endurance.
  • Sexuality (Sexual Integrity / Purity vs. Lust / Exploitation): Measures adherence to biblical boundaries regarding sexual expression, unselfish marital fidelity, and reverence for interpersonal commitments versus commodification of others, cognitive preoccupation with forbidden sexual stimuli, infidelity, and selfish physical gratification.
  • Bodily Health (Physical Stewardship / Temperance vs. Gluttony / Substance Abuse): Assesses disciplined self-care, exercise habits, nutritional moderation, and protection of bodily well-being versus substance dependency, chronic overeating, self-destructive physical neglect, and rationalized health impairments.

6. Theoretical Framework

The theoretical framework of the Character Assessment Scale synthesizes traditional Christian theological anthropology with twentieth-century cognitive-behavioral and psychodynamic personality theories. Theologically, Schmidt grounded the instrument in the moral teachings of Jesus Christ and New Testament epistolary ethics, particularly Pauline theology concerning the dichotomy between the “inner person/heart” and the “flesh” (Romans 7–8; Galatians 5:16–26). Schmidt sought to bridge theology and psychometrics by translating the classical formulation of the seven deadly sins (pride, envy, wrath, sloth, greed, gluttony, and lust)—originally synthesized by Evagrius Ponticus, Pope Gregory I, and Thomas Aquinas—into empirically observable psychological constructs.

Psychologically, the CAS draws upon the trait theory traditions of Gordon Allport, who posited that character represents evaluated personality, arguing that moral dispositions are core components of personal functioning rather than irrelevant epiphenomena. Furthermore, the instrument aligns with the cognitive-behavioral frameworks established by Backus (1969, 1976) in “Misbelief Therapy,” which asserts that sinful or destructive behavioral patterns emerge directly from irrational, unbiblical core cognitive schemas. By identifying both maladaptive behavioral patterns and cognitive distortions across interpersonal and physiological domains, the CAS conceptualizes moral failure as behavioral pathology requiring cognitive restructuring and spiritual regeneration.

The scale also incorporates principles from psychodynamic psychology, particularly concerning the operationalization of psychological defense mechanisms. Rather than viewing moral virtues merely as repressive reaction formations, the CAS posits that genuine character health involves conscious, intentional self-governance marked by authentic self-disclosure and low defensive denial. The bipolar structure of each moral resource reflects a dialectical model: a healthy personality requires active cultivation of positive moral agency (virtues) alongside systematic inhibition of destructive egoistic impulses (vices).

7. Validity

Empirical validation of the Character Assessment Scale encompasses criterion-related, convergent, and construct validity paradigms established across multiple validation samples (Schmidt, 1983, 1987). A foundational validation study examined criterion-related concordance by evaluating participants’ ability to predict their own primary character strengths and vulnerabilities prior to completing the test. The analysis demonstrated that an individual’s predicted highest and lowest moral resources matched their objectively scored CAS profile at a rate significantly exceeding chance expectations (χ2 = 55.4, p < .0001).

Similarly, convergent criterion validity was established within clinical counseling settings. Practicing professional counselors familiar with their clients’ psychological profiles were instructed to independently predict their clients’ strongest and weakest moral resource domains without access to the test results. Upon blind scoring of the clients’ completed CAS protocols, the agreement between clinical therapist predictions and objective scale outcomes was statistically significant (χ2 = 23.7, p < .001). This demonstrates that the CAS accurately captures clinically observable behavioral patterns and character dynamics.

Construct validity and sensitivity to impression management were evaluated through experimental faking designs (Schmidt, 1983). A cohort of 25 theological seminary students completed the CAS under standard administration instructions and subsequently completed the instrument a second time under instructions to deliberately present themselves in the most positive, morally exemplary light possible. Analysis of the paired profiles revealed a statistically significant escalation in the Denial scale scores under the fake-good condition. This confirmed the instrument’s capacity to detect social desirability bias and defensive posturing, establishing the Denial scale as a psychometrically sensitive validity indicator.

Subsequent independent validation studies (Elzerman & Boivin, 1987; Boivin et al., 1993; Underwood et al., 1996) examined the relationship between CAS dimensions and measures of emotional adjustment, Christian maturity, and collegiate development. These investigations demonstrated significant negative correlations between CAS moral weakness scales (such as Pride, Resentment, and Sloth) and standardized measures of emotional well-being, while confirming that character strength profiles undergo measurable, positive developmental shifts across collegiate educational interventions.

8. Reliability

The internal consistency reliability of the Character Assessment Scale was established using the standardized normative sample of approximately 600 respondents (Schmidt, 1987). Cronbach’s alpha coefficients calculated across the primary subscale measures ranged from 0.61 to 0.83, with an overall mean subscale alpha reliability of 0.75. Given the multidimensional behavioral breadth of each moral resource and the dichotomous True/False response format, an average internal consistency of 0.75 satisfies established psychometric standards for exploratory and clinical characterological profiling.

Correlational analyses among the primary subscales revealed a robust pattern of positive intercorrelations among the virtue dimensions, accompanied by corresponding intercorrelations among the weakness scales. While moderate intercorrelations reflect the integrated nature of moral functioning (where virtues such as patience, compassion, and humility tend to co-occur), the subscales retain sufficient unique variance to warrant independent clinical interpretation across the eight distinct moral resources. Test-retest reliability evaluations conducted across multi-week intervals demonstrate acceptable temporal stability, confirming that the CAS measures stable character traits rather than transient affective states.

9. Factor Analysis

During the structural design of the CAS, Schmidt conducted extensive item-level and scale-level factor analytic examinations to refine Backus’s original item pools. The conceptual architecture was subjected to exploratory factor analyses (EFA) to verify the empirical separation between the Attitudes of the Heart and Attitudes of the Flesh domains, as well as the factorial independence of the eight moral resource dimensions.

Factor solutions revealed distinct principal components supporting the bipolar structural organization of virtues and weaknesses. Items designated for the Respect dimension loaded heavily on a primary factor characterized by humble self-assessment versus superiority and condescension, demonstrating clear orthogonal divergence from items loading onto the Anger factor (characterized by grudges, vindictiveness, and impulsive hostility). Similar discrete factor loadings were identified for the physiological and stewardship scales, with physical health habits loading separately from sexual integrity and fiscal management.

Subsequent psychometric examinations have noted that higher-order factor analysis of the 16 primary subscales typically yields two overarching superordinate factors: a General Moral Virtue factor (reflecting prosocial altruism, emotional self-regulation, and disciplined self-restraint) and a Self-Aggrandizement / Hedonistic Vulnerability factor (reflecting narcissism, covert resentment, impulsivity, and material covetousness). These empirical findings confirm that the operational structure of the CAS corresponds closely to its underlying theological construct models.

10. Instrument / Measurement Tool

  • Assessment Type: Self-report psychological and moral character inventory.
  • Target Population: Adults and older adolescents (reading level: approximately 8th grade; normative sample average education: 17 years).
  • Administration Format: Paper-and-pencil questionnaire with dedicated answer sheet, or historical MS-DOS computer-assisted administration.
  • Total Number of Items: 225 dichotomous items (retained from an initial 300-item experimental pool).
  • Response Scale: Dichotomous forced-choice format: True (T) [if the statement is more true than false for the respondent] or False (F) [if the statement is more false than true].
  • Test Subscales:
    • Eight Moral Resources (Bipolar Composite Scores): Truth, Respect, Concern, Anger, Money, Time/Energy, Sexuality, Bodily Health.
    • Primary Trait Subscales (15 character dimensions + Honesty indices): Paired virtue (strength) and vice (weakness) scales for each resource area.
    • Validity Scale: Denial Scale (measures positive impression management, social desirability, and defensive defensiveness).
  • Scoring Methodology: Completed answer sheets are scored via specialized templates. For each of the eight moral resources, a weakness score is calculated and subtracted from the corresponding strength score, generating a net moral resource differential plotted on a standardized profile sheet. Scoring can be completed by hand in approximately 7 to 8 minutes.
  • Normative Reference Group: Approximately 600 individuals from 45 U.S. states (92%) and 7 Canadian provinces (8%); 54% female, mean age 38 years; 76% Protestant, 64% married; 25% receiving active psychological/psychiatric care.

11. Permissions & Fee and Test Year

The Character Assessment Scale was formally published in its third definitive clinical edition in 1987 by Dr. Paul F. Schmidt through the Institute for Character Development, following an earlier second edition released in 1983. All formal intellectual property rights, copyrights, and commercial distribution rights remain strictly reserved under the copyright of Paul F. Schmidt and the Institute for Character Development.

The CAS is a proprietary clinical assessment tool. Historically, test administration packets, clinical manuals, scoring stencils, and computerized scoring software were distributed directly through the author’s clinical offices in Shelbyville, Kentucky. Mental health professionals, researchers, and pastoral counselors wishing to administer the full instrument or utilize its psychometric materials for research purposes must seek explicit authorization and obtain licensed copies from the copyright holder or designated archival estate. Academic researchers may reference individual sample items for scholarly review under fair-use provisions.

12. References

  • Backus, D. W. (1969). The seven deadly sins: Their meaning and measurement (Doctoral dissertation, University of Minnesota). University Microfilms International.
  • Backus, D. W. (1976). The seven deadly sins: Their meaning and measurement. In W. Donaldson (Ed.), Research in mental health and religious behavior (pp. 444–448). Psychological Studies Institute.
  • Boivin, M. J., Beuthin, T. M., & Hauger, G. (1993). Why Christian students leave Christian colleges: Evaluating the dynamics of adjustment in a Christian community. The Journal of the Freshman Year Experience, 5(1), 93–125.
  • Elzerman, J. H., & Boivin, M. J. (1987). The assessment of Christian maturity, personality, and psychopathology among college students. Journal of Psychology and Theology, 15(1), 50–64. https://doi.org/10.1177/009164718701500105
  • Schmidt, P. F. (1983). Manual for use of the Character Assessment Scale (2nd ed.). Institute for Character Development.
  • Schmidt, P. F. (1987). Manual for use of the Character Assessment Scale (3rd ed.). Institute for Character Development.
  • Schmidt, P. F., Backus, D. W., & Oates, W. E. (1978). The Sinful Attitudes Inventory: Clinical and theological applications. Institute for Character Development.
  • Underwood, L. K., Maes, B. J., Alstadt, L. A., & Boivin, M. J. (1996). Evaluating changes in social attitudes, character traits, and liberal-arts abilities during a four-year program at a Christian college. Research on Christian Higher Education, 3, 115–128.
  • Wichern, F. B. (1980). Spiritual Leadership Qualities Inventory. Dallas Theological Seminary.

13. Items of the Scale

Below are the authentic scale items in their original language as published in the standard psychometric validation studies, without modification or translation to preserve instrument validity and reliability:

Instructions: If a statement is more true than false for you, circle the T (True). If a statement is more false than true for you, circle the F (False). If you simply cannot decide, you may skip the question, but answer as many as possible.

  1. At times I have done things which I know weren’t good for my body.
  2. I enjoy laughing at myself when I do stupid things.
  3. When someone I know is happy, I feel almost as much joy myself in response.
  4. It is best to forgive people who hurt you, even when they don’t deserve it and might try the same thing again.
  5. The more money you have, the more responsibility you should feel to support others in need.
  6. I am deeply moved by the needs of others, and I spend most of my time working hard to help other people.
  7. In looking at attractive members of the opposite sex, I always follow the rule “Admire, but don’t desire.
  8. I would level with anyone who asked how much I weigh, how much exercise I get, or what things I put into my body.
  9. I do not enjoy having so much to eat that afterwards all I feel like doing is just lying around until my stomach recovers.
  10. People need religion’s and society’s taboos against sexual freedom.
  11. During the day, it is rare for me to check the time out of boredom.
  12. I imagine that I could be truly happy below the middle income bracket.
  13. I don’t like to feel angry, so I get it out of my system as quickly and politely as possible.
  14. I have no appetite for gossip.
  15. I would not like to climb to a level in life where I would be above being hurt by other people.
  16. I sometimes enjoy looking down on others and feeling superior.
  17. I sometimes want to have sex primarily for my own pleasure.
  18. I am morally opposed to abortions and to mercy killing (withholding treatment to let medically hopeless people die).
  19. I always rejoice with people over pleasant surprises in their lives, even when they don’t seem to deserve such good luck.
  20. One of the best ways to get back at enemies is being kind to them when they don’t deserve it.
  21. I never splurge and buy things I don’t really need just for the fun of it.
  22. I enjoy dreaming about the future and then working hard to make my dream come true.
  23. Sex outside of marriage results in a dishonest cover-up with the spouse, and this causes more emotional problems than any affair is worth.
  24. When I’m around people who are talking about dieting or exercising, I would never exaggerate or cover up my behavior to impress them.
  25. I would not especially enjoy having a good wine with my evening meals every day.
  26. I don’t get very excited watching a fleshy love scene in a movie.
  27. I seldom find myself looking forward to going to bed and falling off to sleep.
  28. It is not a top priority for me to have enough money and assets so that I won’t be poor in the future.
  29. I never act rude to people unless I have been repeatedly provoked by them.
  30. I am not bothered by people who seem to have no faults.
  31. When I see somebody embarrassed in public, I usually get a kick out of it.
  32. These days there just isn’t much recognition or respect for the people who deserve it most.
  33. I am sometimes so tired I don’t want to do things I really believe in.
  34. In a group I like to let other people see what I don’t know so they can teach me things.
  35. I am a sympathetic person, ready and willing to share the sorrow of anyone who is suffering from loss.
  36. When people hurt me, I usually feel sad and try to make up or work it out before I get angry with them.
  37. Learning to enjoy sharing your money is one way to protect yourself against hard times.
  38. I feel no need to pretend to anyone that I work any harder than I actually do.
  39. For married people who have had sex with others beside their spouses, I do not believe that “what spouses don’t know won’t hurt them.
  40. Keeping my body fit and healthy is very important to me.
  41. Between meals I don’t think about food very often.
  42. Having some sexual inhibitions is necessary for mental health.
  43. The fear of failure and rejection very rarely keep me from doing my best.
  44. Labor unions shouldn’t try so hard to get the highest possible wages for their members.
  45. I would not feel any pleasure at seeing someone who had wronged me back his car into a telephone pole.
  46. When I am really mad, my anger often lasts for several days.
  47. When people get more recognition than they deserve, I like seeing them called down for making a mistake.
  48. If other people don’t appreciate me, it results from their own limitations.
  49. When I am short on money, I am sometimes reluctant to give to a needy cause or person.
  50. I enjoy serving others behind the scenes more than impressing them from where all can see.
  51. I can be a pretty good companion and friend for a person who is feeling miserable.
  52. I am a patient person.
  53. I don’t want anyone to notice when I give away money.
  54. I generally work harder when I am alone than I do when someone is watching me.
  55. Satisfying my partner’s sexual needs gives me more enjoyment than having my own needs satisfied.
  56. I am careful to get enough exercise and to watch what I put into my body.
  57. When I am uptight, depressed, or bored, I am not tempted to drink or take pills.
  58. I don’t enjoy thinking of new and unusual ways to increase my pleasure in making love.
  59. I seldom get to the point where I feel like giving up and have to force myself to keep at it.
  60. I feel no need to “keep up with the Joneses” by having as much or more money and possessions than my friends.
  61. It’s hard to be generous unless you have enough money to afford it.
  62. I usually let resentments grow into long-range grudges because I don’t know how to express my anger constructively.
  63. I sometimes resent it when a person I know is honored for some achievement.
  64. I usually get initated when someone in authority over me pulls rank and tells me what to do.
  65. When people take advantage of me or hurt me intentionally, I don’t always forgive them right away.
  66. I care more about making others happy and glorifying God than I do about making sure my life is happy.
  67. I am very considerate and sensitive to the feelings of others.
  68. I am not one to appear as if I am trying to settle an argument when I am really still enjoying it.
  69. I would not feel embarrassed if people found out how much money I contribute to people in need.
  70. I am a very intense person-whether working or playing, I give it all I’ve got.
  71. When it comes to lovemaking, I am unselfish.
  72. Except for times of rest, it is important for me to stay as alert and energetic as I can.
  73. Within the last week, I have not regretted anything that I have eaten.
  74. I don’t like to read dirty books.
  75. When I get depressed, I can usually stay on top of it and keep going.
  76. Although it’s no fun being sick, I really do enjoy having such a good excuse to do nothing for awhile.
  77. If I charge something in a store and they keep forgetting to bill me, I figure that’s their problem.
  78. Sometimes when I am mad at people, I enjoy just clamming up and watching them climb the walls.
  79. I am sometimes envious and even bitter about the good fortune of others.
  80. It is sad that there are so many boring, unintelligent, and uneducated people in the world.
  81. At times I have been so preoccupied with my own needs that I didn’t care very much how people around me felt.
  82. I easily accept and support the leadership of those over me in a group.
  83. I can’t think of any situation where I would act more concerned about other people than I really feel.
  84. Under no circumstances would I ever act like I had forgiven someone when I knew in my heart that I hadn’t done it yet.
  85. When I don’t have enough money to pay for something I want, I learn not to want it so much.
  86. I’m a “self-starter”: I like to get myself going and keep busy at work.
  87. I believe it is always best if a bride and groom can both go to the altar as virgins.
  88. Being a success at my work depends largely on my health and physical attractiveness.
  89. I do not eat so much food that I am overweight.
  90. Talking about genitals and the sexual act in obscene terms is very repulsive to me.
  91. The amount of passion in act of love-making is primarily determined by energy, physical attractiveness, and “chemistry.”
  92. Often I feel like there is nothing worth doing at the present time.
  93. One of the nice things about being rich would be not giving a dam what anybody else thought of me.
  94. I seem to have more enemies than most other people do.
  95. 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.
  96. We all try to avoid feeling lonely, confused, and afraid, and I have succeeded at this better than most.
  97. Sometimes I am too proud to admit that I have made a mistake or to let someone else teach me something I don’t know.
  98. I would never try to impress someone else by acting more modest and humble than I feel.
  99. When I hear a friend has suffered a loss, I seldom act more concerned and sympathetic than I really am.
  100. When I am in an argument, I almost always try to settle it with peaceful compromise before walking away.
  101. 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.
  102. I especially enjoy being with people who like to work hard at whatever they do.
  103. I consistently try not to imagine having intercourse with someone other than my spouse.
  104. I am an energetic and alert person because I have been careful about putting food, alcohol, and drugs into my body.
  105. Within the past year, I have not done or said anything while using drugs or alcohol which I later regretted.
  106. 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.
  107. People who talk about finding meaning in making love are mostly trying to justify the natural experience of pleasure.
  108. Some people think of me as spoiled.
  109. Sometimes I like to daydream and wonder what it would be like to have lots of money.
  110. It really gripes me the way some people are forgiven without being punished for their mistakes.
  111. 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.
  112. I often realize that I could help other people so much more if only they could see things my way.
  113. To get a point across, sometimes I exaggerate or leave out part of the truth.
  114. 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.
  115. I really get worked up identifying with the characters in a good movie or TV drama.
  116. When I don’t know how to settle an argument with a loved one, I am usually willing to bring in another person to help us.
  117. I include in my regular budget giving a certain portion of my income to people less fortunate than I.
  118. A vacation “re-creates” me, and leaves me all fresh and ready to go back to work.
  119. People who wait until their wedding night to enjoy intercourse are smart.
  120. 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.
  121. I don’t work hard enough to keep my appearance pleasant and attractive.
  122. When there are delicious foods around, I simply cannot eat just a little and stop there.
  123. When I see a particularly attractive member of the opposite sex, I’ll sometimes wonder what he or she would look like undressed.
  124. Although the doctor cannot explain why, I just seem to be low on energy.
  125. It gives me pleasure to count the money in my pocket, purse, or bank account to see just how much money I have.
  126. I sometimes enjoy planning elaborate ways of getting even with people who intentionally hurt me.
  127. I sometimes can’t keep from spreading bad news about someone I know, even when I don’t have anything against the person.
  128. In some situations, I try to hide how much I’m looking down on others, and how I think of myself.
  129. Sometimes I like to brag on myself a little bit.
  130. Every human being can grow to be a positive, unselfish person, regardless of intelligence, health, or present moral habits.
  131. When I hear of someone I know who has suffered a loss, my heart instantly goes out to them.
  132. I am always kind and polite to strangers, even when I am worked up or mad about something.
  133. I believe I could learn to be content no matter what kind of income I have.
  134. Doing things for others usually turns me on, and leaves me feeling I have more energy than I had to start with.
  135. Adultery is stealing-it’s taking what belongs to somebody else.
  136. Sexually, I find that at times forbidden fruit seems a little extra tasty to me.
  137. I don’t take very good care of my body.
  138. Other people tell me I am now physically or emotionally dependent on drugs or alcohol.
  139. The idea of making love with a complete stranger someimes appeals to me.
  140. I sometimes get to the point where I feel totally worthless as a person.
  141. Nearly all people who give away money do it mostly for show or for a tax break.
  142. Some of my resentments have lasted for months and months.
  143. I sometimes have to hide a twinge of pleasure at watching the embarrassment of people more popular than I.
  144. Sometimes I try to act humbly interested and impressed with someone when I really just want that person to be impressed with me.
  145. Sometimes I feel a little bit relieved or tickled when a very vain person is embarrassed.
  146. When I experience the vastness and beauty of nature, my heart and mind humbly bow down before the God who created it.
  147. When people I know are hurting, it hurts me, and I always try my best to help them out.
  148. I hate being in an argument, and I always try to settle it as fairly and quickly as possible.
  149. If I were a millionaire, I would give money secretly to people who really need it.
  150. When I tell people I’ll do something, they can always count on me to be on time and ready to go.
  151. I don’t seem to have a great deal of will power.
  152. When two unmarried people both want to make love just for pleasure, I believe they will usually feel satisfied afterward.
  153. 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.
  154. Having a little booze or drugs helps me to relax, and talk more easily with people I don’t know very well.
  155. At times the thought of sex gets stronger and stronger until I have satisfied myself.
  156. People take me for granted-no one really appreciates the effort I make.
  157. The security that comes from a good income is a top priority for my future.
  158. Sometimes I secretly try to get back at people who have done me wrong.
  159. I try to hide that little bit of resentment I sometimes feel when lucky people get another lucky break.
  160. When I get into an argument, I usually know when I am right and the other person is wrong.
  161. At times I have been so mad that I have said something hurtful that I later regretted.
  162. I nearly always practice building others up by pointing out their strengths and believing in them to put those strengths to work.
  163. The more I cling to my own security when others need me to act with courage, the more insecure I get.
  164. I don’t usually express anger too quickly because I have learned to hold my tongue.
  165. When I give someone money, I don’t expect anything in return, not even appreciation.
  166. I am not extremely careful about wasting money.
  167. I have never been described as an overly optimistic person.
  168. Under certain circumstances, having a secret love affair could help a person’s marriage more than it would hurt it.
  169. I don’t exercise as often as I need to keep my body fit and trim.
  170. 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.
  171. Sometimes I like to look at the pictures in pinup magazines.
  172. I could accomplish a lot more in life if I could just get a few decent breaks.
  173. To succeed in business, it helps to be a little bit deceptive and not always tell the entire truth.
  174. Sometimes I might exaggerate or pass on a rumor about a person who has hurt my feelings.
  175. I sometimes get preoccupied imagining the misery others must be feeling, but it usually makes me feel a little better about my own life.
  176. I don’t rely very much on things I can’t predict or control.
  177. At times I imagine money to be more important than it really is.
  178. My life clearly reflects the belief that my most important responsibility is to love and serve God.
  179. Playing it safe in life is risky business, so I usually take the risks getting involved.
  180. When I feel like talking out quickly in anger, I usually restrain myself until I can think of something more constructive to say.
  181. I am seldom the first one to apologize to end an argument.
  182. I give to church or charities only from what I have left over from my other expenses.
  183. When the going gets tough, my concentration and effort seem to drop off a bit.
  184. To ensure a healthy sexual relationship in marriage, in some cases it can help if two people try making love before they get married.
  185. 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.
  186. In the past year, while under the influence of drugs or alcohol, I have probably said or done something that hurt someone else.
  187. Sometimes I am frustrated by my unfulfilled sexual needs.
  188. I sometimes arrange it so that I can goof off without anybody knowing it.
  189. I would be embarrassed if other people knew how much time I spend thinking about money.
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Cite This Article

Looti, M. (2026, September 30). Character Assessment Scale. PSYCHOLOGICAL DATABASE. https://english.arabpsychology.com/scales/character-assessment-scale/
Looti, Mohammed. “Character Assessment Scale.” PSYCHOLOGICAL DATABASE, 30 September 2026, https://english.arabpsychology.com/scales/character-assessment-scale/.
Looti, Mohammed. “Character Assessment Scale.” PSYCHOLOGICAL DATABASE. September 30, 2026. https://english.arabpsychology.com/scales/character-assessment-scale/.