After distinguishing several ways in which the notion of the moral roots of citizenship and citizenship education can be understood, this paper focuses on the question ‘Is there some underlying attitude that citizens should have towards their fellow citizens?’. It argues for respect, rather than love or care, as being the appropriate attitude, in part on the grounds that the emphasis on respect helps to make moral sense of the notion of global citizenship. The rest of the paper argues that while understanding a person’s cultural background is necessary to respecting the person, there are two further connections between respect and culture. First, respect itself is in part a cultural phenomenon. Secondly, there is a case for saying that persons should respect, not only other persons, but cultures as such. It is argued that this case is flawed in its presupposition that distinct cultures can be identified. What is needed, rather, is respect for human cultural contexts in all their diversity.

Respect for Persons and for Cultures as a Basis for National and Global Citizenship.

In this article we defend a moral conception of cosmopolitanism and its relevance for moral education. Our moral conception of cosmopolitanism presumes that persons possess an inherent dignity in the Kantian sense and therefore they should be recognised as ends-in-themselves. We argue that cosmopolitan ideals can inspire moral educators to awaken and cultivate in their pupils an orientation and inclination to struggle against injustice. Moral cosmopolitanism, in other words, should more explicitly inform the work that moral educators do. Real-world constraints on moral action and the need to prioritise one's sometimes conflicting responsibilities will often qualify cosmopolitan justice as supererogatory. This fact does not absolve persons from aspiring to see themselves as having the moral obligation to help others in need, while recognising that their factual obligations are more modest in being bound by what they are actually able to do.

The relevance of cosmopolitanism for moral education

The question explored in this article is whether religious schools can contribute to the formation of the civic virtues in pupils by means of citizenship education. It is commonly agreed that civic virtues are needed in pluriform Western societies to promote social cohesion and reduce hostile attitudes. However, some argue that religious schools cannot further this process: in such schools pupils do not learn to deal with people from other religious or cultural backgrounds, which is necessary for the development of civic virtues. In this article we investigate this supposition from a virtue ethical perspective. Using the example of a specific civic virtue (tolerance) and a specific religious educational context (Catholic schools), we argue that religious schools can make a positive and valuable contribution to citizenship education of pupils. We conclude with four implications for religious schools that wish to make such a contribution: (1) creating a moral community, (2) setting a moral example, (3) arra...

Citizenship education in religious schools: An analysis of tolerance in Catholic schools from a virtue ethical point of view

This thesis presents a theo-ethical critique of the liberal metanarrative that influences and shapes the current moral framework of Sex and Relationship Education (SRE) policy, in particular, the liberal approach towards sex education espoused by David Archard, which advocates providing young people with the maximum amount of information around their sexual choices, and defends a view of sexual morality which holds that anything sexually goes, as long as it is in private, between consenting adults and harms no-one else. In highlighting a liberal approach to policy making, this thesis reveals the liberal principles at work in health education and moral education, two central policy discourses that inform and shape SRE. In analysing the ethical theories therein and their underlying presuppositions, specifically those evident in an ‘informed choice’ approach, this thesis demonstrates the incoherence and inadequacy of the current moral framework, pointing in particular to the falsity of a self-legislated choice and the inadequate foundation for moral truth within the current framework. In addition, the adequacy of the current moral narrative on sex and relationships, as shown by Archard’s position, in shaping a robust public sexual ethic, is examined and critiqued. In adopting a constructive approach to public engagement, this thesis also demonstrates how a theological virtue ethic can enrich moral discourse in SRE. In particular, the virtues of Christian love and chastity are identified as two virtues which correspond with a Christian vision of human flourishing, dispositions that present a more adequate and coherent vision of a sexually and relationally educated young person.

From ‘informed’ to ‘virtuous’ choice: a theo-ethical case for the moral reconstruction of SRE policy discourse in England

Moral education and ethical reflection are always dependent on the content of the internalized norms, principles and values of the individual. As we demonstrate, this also means that there is no instance of feeling, emotion, spontaneity, or care that can be independent of norms, rules, and values outside human discourse. In light of this, Noddings’ theory of the ethic of care is a contentious theory of child education, as it is linked with the presupposition that we can turn a blind eye to the symbolic field, to the network of rules/principles and their values, when we educate. Education that is derived only from caring, without being derived from reflection on education’s specific values, can lead to education that supports, for instance, racist ideology and racist education. This is not, of course, something that the ethic of care would advocate; however, as an educational theory, it is flawed in that, due to the rejection of reflection through principles in general, it fails to provide the educ...

Why there is no education ethics without principles

Changing notions of the moral and of moral education

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Changing notions of the moral and of moral education