By Victoria Costa
This ebook develops and applies a unified interpretation of John Rawls’ conception of justice as equity which will make clear the account of citizenship that Rawls depends, and the type of academic rules that the nation can legitimately pursue to advertise social justice. Costa examines the function of the kinfolk because the "first tuition of justice" and its easy contribution to the ethical and political improvement of youngsters. It additionally argues that colleges are essential to complement the schooling that households supply, educating the political virtues that help simply social associations. The publication additionally examines the questions of even if civic schooling may still objective at cultivating patriotic emotions, and the way it may reply to the deep cultural pluralism of up to date democratic societies.
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Extra resources for Rawls, Citizenship, and Education (Routledge Studies in Contemporary Philosophy)
These feelings strengthen the disposition to respect and obey the guidelines given by her parents. At this stage, the child’s proto-conception of morality consists in a set of arbitrary commands, and she is not capable of understanding more comprehensive schemes within which precepts and norms might be justiﬁed. The child desires to be like her parents and internalizes their prescriptions as standards for the evaluation of behavior. For this reason, she experiences guilt when her behavior disappoints them.
What is important is that they will be reasons that would continue to exist even if the relative political power of diﬀerent religious groups changed. This is because the only way that mutual trust and respect among citizens can be achieved is if basic rights are secured in way that is not subject to contingently acceptable bargains that are dependent on the balance of power among groups. The claim that a stable theory of justice is one that could be at the focus of an overlapping consensus of comprehensive doctrines has received considerable critical attention.
For example, some may think of the principles as an expression of the natural law established by God, while others may think that they are a human construction resulting from the exercise of practical reason. But it is not to be expected that any one particular deep justiﬁcation of the principles will be widely shared by the citizens of a pluralistic democratic society. The principles themselves, and not their justiﬁcation, can reasonably be expected to be at the focus of what Rawls calls an “overlapping consensus” among citizens who hold potentially quite diﬀerent comprehensive doctrines.