"A Seed will only become a flower if it gets sun and water."
- Louis Gottschalk.
This introductory chapter defines key terms such as civic education, citizen, citizenship, ethics, and morality. Furthermore, it explores the relationship between civics and ethics, the goals of civic and ethical education, and the competencies required of a good citizen.
Upon successful completion of this chapter, students will be able to:
Brainstorming Question:
What does civic education mean to you?
Since human beings are social animals and cannot live in isolation, they must respect certain fundamental principles and values to coexist peacefully with fellow beings, build a harmonious society, and lead prosperous lives. As John Stuart Mill (1972) observed, a progressive and peaceful society exists when it develops positive qualities in its members and cultivates good citizens. Aristotle also noted that citizens should be educated in accordance with their state's constitution. Consequently, creating good citizens—who are made, not born—has been a primary concern for many states, including Ethiopia.
Various terms describe educational experiences aimed at developing democratically-minded citizens. The name and purpose of the subject often depend on a country's ideology, leading to varying definitions. Examples include "Right Education" (South Africa), "Citizenship Education" (USA, Germany), "Citizenship and Character Education" (Singapore), and "Civics and Ethical Education" (Ethiopia).
While often defined as the study of citizens' rights and responsibilities within a politically organized group, civic education has diverse definitions. Patrick (1986) defined it as knowledge of the constitution, principles, values, history, and their contemporary application. Others view it as the knowledge, means, and activities designed to encourage active participation in democratic life, including exercising rights and accepting responsibilities. The United Nations Development Programme (UNDP, 2004) defines it as learning for effective participation in democratic and developmental processes. Aggarwal (1982) linked it to developing ideas, habits, behaviors, and attitudes that enable individuals to be useful members of society. It can also be defined as helping young people acquire the skills, knowledge, and attitudes needed to be competent and responsible citizens throughout their lives.
These varied concepts often distinguish between minimal and maximal civic education. Minimal approaches tend to be content-led, teacher-centered, and examination-based. Maximal approaches encompass knowledge, values, and skills, aiming to prepare students for active, responsible participation. This broader view extends learning beyond the classroom, relying heavily on interactive teaching methods like discussion, debate, and participatory activities.
Dear Students:
What do we mean by the term ‘ethics’? Before reading further, take a moment to define what you think it means.
Ethics is a branch of philosophy examining people's moral beliefs and actions. (Note: This module uses 'ethics' and 'morality', as well as 'ethical' and 'moral', largely interchangeably, although traditionally 'ethics' referred specifically to the philosophical study *of* morality). Ethics, or moral philosophy, analyzes theories about human capabilities alongside considerations of what individuals *ought to do* to live an ethically good life. It explores the meaning and hierarchy of ethical values (e.g., honesty, autonomy, equality, justice) and addresses ethical dilemmas faced in our independent yet socially interdependent lives.
Ethics may overlap with law, religion, popular opinion, professional codes, and authority dictates, but it offers a broader framework and tools to evaluate the appropriateness of these other sources.
Ethical questions invariably involve deciding what one *should do*. Notice the emphasis on *should* or *ought to do*, distinguishing ethics from psychology's concern with what one *would* do. Ethical judgments often use terms like right/wrong, should/ought, or obligation/duty.
While "ethics" and "morals" are often used interchangeably (e.g., business ethics, medical ethics), a precise distinction applies 'morals' and 'moral' to conduct itself, while 'ethics' and 'ethical' refer to the study of moral conduct or the guiding code. Thus, a specific act might be described as moral or immoral, while the question of *what makes* any act right or wrong falls within the domain of ethics.
Consequently, "moral problems" usually refer to specific issues ("Is lying ever right?"), whereas "ethical problems" are more general and theoretical ("What makes any act right or wrong?", "What constitutes goodness?").
In short: Morality refers to the degree to which an action conforms to a standard of conduct. Ethics refers to the philosophical study of values and good/bad human conduct.
Ethics investigates related concerns like the existence of universal moral standards, the nature of moral responsibility, conditions for accountability, and the proper purpose of law. When ethicists use terms like "good" or "right," they generally mean conforming to some standard or possessing desirable qualities. Disagreements often arise regarding the nature of these standards and qualities.
For analytical purposes, ethics is often divided into fields like normative ethics (what should be the standard?) and non-normative ethics (e.g., meta-ethics, descriptive ethics).
General Definitions of Ethics:
Morality is a complex and frequently used concept with varied meanings. Some argue that its ambiguity makes teaching it difficult, yet its importance necessitates instruction—not as indoctrination, but through moral means. Understanding "morality" is crucial for Moral and Civics Education.
Etymologically, morality (from Latin *moralitas*: manner, character, proper behavior) refers to human actions concerning right and wrong or good and evil.
Operationally, morality often means the generally accepted code of conduct within a society or subgroup.
It relates to values expressed individually or shared within a community (cultural, religious, secular, or philosophical). While clear when spelled out, its definition can become ambiguous in multicultural contexts, like Ethiopia's.
Morality has long been debated. Socrates considered discussions on morality paramount, stating, "We are discussing no small matter, but how we ought to live.”
Class Activity:
Do you agree with Socrates' assessment of morality's importance? Why or why not?
Moral philosophy attempts a systematic understanding of morality's nature and requirements—addressing Socrates' question of "how we ought to live." In diverse societies like Ethiopia, determining this can be complex due to varied cultural norms.
Morality involves, at minimum, guiding conduct by reason—doing what has the best supporting reasons while considering the interests of all affected individuals equally. In diverse nations like Ethiopia, shared moral understanding is vital for harmony and integrity.
While often used interchangeably, a useful distinction associates ethics with specific professional codes or the philosophical study of morality, and morality with the broader character and conduct of individuals and communities. Morality relates more to practice (praxis), while ethics relates more to theory.
General Definitions of Morality:
Morality concerns controllable actions aimed at "bettering human life." While specific codes vary, it generally reflects socially approved habits and principles.
| Ethics | Morality |
|---|---|
| Philosophical study of codes/standards; more theoretical and general. Establishes standards/norms. | Refers to the actual code followed or conduct exhibited; conformity of behavior to codes. |
| Involves developing reasonable standards and procedures for decision-making. | Concerns the effort to guide conduct by reason, considering others' interests. |
| Provides normative rules/codes governing conduct when well-being or duties are at stake. | Pertains to what one *should* do, all things considered (prescriptive). |
In contrast to morals and ethics, laws are norms formally approved and enforced by state or political bodies. While many laws aim to promote well-being, resolve conflicts, and foster social harmony (often reflecting ethical consensus), ethics and law are distinct:
Because morality and ethics provide grounds for justifying or criticizing laws, a key function of a legal system is often seen as enforcing a society's core moral beliefs.
Civic education aims to cultivate virtue traits rooted in respect and tolerance, enabling individuals to become responsible and effective community members. It teaches the values, commitments, decision-making skills, problem-solving abilities, empathy, societal contribution, tolerance, and respect for diversity defining active, principled citizenship.
In Ethiopian higher education, civics and ethics education seeks to instill understanding of democratic culture, ethical values, constitutional supremacy, the rule of law, and citizens' rights and duties. This is crucial for developing self-confident citizens who make reasoned decisions and contribute responsibly to family and nation. Ethics is also vital in education itself, addressing issues like plagiarism arising from technology use and promoting overall moral development alongside knowledge acquisition.
Generally, the necessity for this course arises from several key societal needs:
Rights and duties are interconnected ("two sides of the same coin"), regulating individual values and behavior. For example, citizens' right to healthcare implies the State's duty to provide it. However, rights fulfillment often requires corresponding citizen responsibility (e.g., citizens acting responsibly regarding their health). Similarly, societal needs (caring for children/elderly, environmental protection, fairness) depend on citizens sharing responsibility, not just state coercion. A balanced understanding and practice of both rights and duties are essential for a well-functioning society.
Class Discussion:
Discuss the importance of citizens having a balanced understanding of their rights and duties and acting accordingly.
Sastry et al. (2011) highlight four aspects of the rights-duties interplay:
Civics and ethics education provides tools for informed understanding and responsible action regarding rights and duties.
Political culture refers to the shared attitudes, beliefs, and sentiments shaping political processes and behavior. It defines norms, expectations, and perceived roles.
Almond and Verba (1963) identified three types:
Democracy thrives only with informed and active citizen participation. Educated engagement is crucial for a healthy democratic political culture.
Discussion Question:
Which political/civic culture type best describes the current situation in Ethiopia? Why?
Challenges to developing a participant culture exist globally and in Ethiopia, including the dominance of individual interests, lack of civic competence, low levels of active participation beyond voting, and citizens viewing themselves primarily as recipients rather than active agents.
Therefore, democratic citizens need:
Civics and ethics education aims to cultivate these essential qualities for stable democratic governance.
Knowledge alone is insufficient; it must be functional (applicable) and complemented by appropriate attitudes and skills for effective societal contribution.
A state requires citizens who are both skillful and possess positive attitudes. Constructive attitudes foster harmony and cooperation. Skillful individuals drive development, but without positive attitudes, societal problems like corruption, abuse of power, and poor work ethic can undermine progress.
Civics and ethics education is often viewed as crucial for addressing "social ills" like anti-social behavior and political apathy among youth. Understanding citizenship responsibilities is key to resolving local social and environmental issues.
Group Discussion:
What are the potential consequences for a state if its citizens generally lack relevant knowledge, skills, and positive attitudes?
4. Fostering Intercultural Societies:
Civics and ethics should move beyond merely acknowledging cultural diversity (multiculturalism) towards promoting interculturalism—emphasizing positive relationships, dialogue, mutual respect, and interdependence among diverse groups. This fosters dynamic exchange and helps overcome discrimination.
5. Promoting Inclusiveness:
Addressing historical neglect of gendered relations and private sphere issues, civic education should nurture inclusive relationships in all societal domains. This requires recognizing differences while ensuring equity, extending democratic principles to families, workplaces, and other institutions, not just formal politics.
6. Contributing to Peace-building:
In a conflict-ridden world, citizenship education must promote cooperation, dialogue, and sustainable peace founded on justice. While not a sole solution, it develops competencies for peacemaking, conflict resolution, healing, and understanding nonviolence, fostering peace-oriented values and skills at all levels.
Moral and civic education aims to empower individuals to make reasoned, autonomous decisions. It emphasizes internalizing ethical principles over mere compliance with norms. As Aristotle suggested, true education involves educating the heart alongside the mind.
This education promotes core values including:
Ultimately, the goal is to cultivate competent citizens with high moral standards who exercise rights and fulfill obligations responsibly.
Effective democracy requires active citizenship, which depends on citizens possessing the necessary resources, motivation, social connections, and competences—a blend of knowledge, skills, attitudes, and values (Hoskins et al., 2011). Modern efforts focus on 'democratic citizenship education' that emphasizes education *of*, *for*, and *through* democracy.
Civic education focuses on the rights and responsibilities of citizens within a political community. Ethics, as a branch of philosophy, investigates morality—the principles and values concerning right and wrong human conduct. Morality encompasses the codes, beliefs, and values guiding personal and social behavior.
In the Ethiopian context, civics and ethics education aims to foster understanding of democratic culture, ethical principles, constitutionalism, the rule of law, and citizen rights and duties. A primary objective is producing 'good citizens'—individuals who are law-abiding, ethical, patriotic, respect authority and diversity, contribute positively, defend rights responsibly, and serve others. It also seeks to develop individuals capable of shouldering personal and national responsibilities.
The normative dimension of ethics encourages self-examination, echoing Socrates' belief that 'the unexamined life is not worth living.' Cultivating authenticity involves critical self-reflection, ethical questioning, practical engagement, and understanding traditions.
Contemporary educational visions emphasize acquiring practical life skills alongside traditional literacy. Ethical education plays a key role by offering value orientation, training educators and students, leveraging technology responsibly, and shaping new policies and resource allocation towards ethical development.
Ultimately, the value of this education lies in fostering responsible, ethical leaders and citizens equipped with the knowledge and virtues needed to positively transform their environment and serve humanity, contributing to a society that values fairness and ethical conduct.
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