By Kevin McDonough, Walter Feinberg
This e-book brings jointly essays by way of prime political, felony, and academic theorists to re-evaluate the necessities of citizenship schooling in liberal-democratic societies. The chapters within the ebook evaluation calls for by means of minority teams for cultural popularity via schooling, and likewise research arguments for and opposed to citizenship schooling as a method of fostering a shared nationwide identity.
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Additional info for Citizenship and Education in Liberal-Democratic Societies: Teaching for Cosmopolitan Values and Collective Identities
G. 30 Once one takes such practical considerations on board, they argue, the ideal outcome for liberals might not be an educational strategy of exposing children to as much cultural and religious diversity as possible. Rather, it might be one which seeks to reinforce and buttress children's immersion in a particular religious or cultural conception of the good. For example, it might shelter them from the corrosive forces of diversity characteristic of common schools or include a protected space for particular conceptions of the good within common schools.
Even so—and to return for a moment to our main theme—if one had to choose a concrete social entity as a particular source of morality and a particular locus of moral upbringing—as opposed to the Kantian abstractions that Nussbaum's critics associate with her cosmopolitan thesis—I suspect one would be on ﬁrmer, certainly more sociologically credible ground mentioning the particularity of a whole civilization, or a particular one of the great worldwide religions (Islam, say, or Christianity), than the particularity of even a national, let alone a local community of, affection and kinship.
37 TEACHING COSMOPOLITAN RIGHT 33 Notice that although Paul himself invokes the tidy picture of various nations with “allotted … boundaries of their habitation,“38 in fact we are presented in this story with a very complicated account of cultural interaction. Paul, a Jew from Asia Minor, is waiting in Athens for his fellow evangelists (mostly from the Jerusalem community) to join him. He engages in conversation and debate with Jewish Athenians, non-Jewish worshipers at the Jewish synagogue, and Greek philosophers.