Introduction
Laws and customs existing in every society should regulate relations between people in the complex world of modern society and define and control social interaction. However, this system fails to support human equality in many cases. Ethics of critique deals with ethical behavior concerning inequities in society determined by social class, race, gender, and other factors (Shapiro & Stefkovich, 2016). In this paper, the ethics of critique will be discussed regarding the oppressive social relations and structures outlined by Dewey and Freire. Rawls and Gandhi’s ideas of justice and equality, the alternative ethics of care presented by Hammington’s social readiness to welcome care for immigrants, will also be addressed in the essay.
The Relevant Ethical Issues
All societies and states have customs, laws, and moral codes that ensure stability. Justice is supposed to be the fundamental principle that governs human relationships regarding the distribution of social goods and values like freedom, equal opportunities, and respect. However, the case under consideration indicates that modern society is far from being equal. Rawls understands justice as the result of fundamental rights and freedoms of society distributed equally (Lindemann, 2019). What is more, Gandhi accentuates that justice is the oppressed people’s weapon to fight for freedom (Nadkarni, 2014). According to Gandhi, acting moral is a must, while ethics is a universal law that should equally apply to all people and ultimately lead to the happiness of all. Gandhi’s perspective coincides with Kantian philosophy, where every human being is to be treated with due respect (Kant, 2018). Thus, the philosophers’ concept of human freedom and equality as the highest value is the ground for to struggle for human rights.
Unfair treatment of minorities becomes the main obstacle to overcome in the case study Access to Knowledge. In Gandhi’s interpretation, the struggle for justice should be nonviolent resistance to evil, not through retaliatory violence, but in a peaceful, more complicated, and laborious way (Nadkarni, 2014). A nonviolent response means efforts towards awakening human qualities, conscience, and repentance in the opponent. Another aspect of nonviolence ethics is working with society as a whole, changing public consciousness, creating an intolerant attitude towards senseless violence (Nadkarni, 2014). Kendi (2016) believes that antiracist policies are of no use unless integrated through institutions and neighborhoods. Therefore, ethics of critique are closely related to pedagogic issues, considering that the struggle for fundamental human rights and against inequality starts at schools.
Dewey considered education to be the primary method of social progress and social reform. According to him, morals evolve not from rationality or emotions but from habits and customs (Dewey, 1922). It means that habits are before rationality, and people act according to the beliefs cultivated preliminary in different societies. DuBois (1920) confirms this claim of Dewey by writing that inequality is taught, and racial and national hatred “sprung from ancient habit more than from present reason” (p. 27). According to the civil rights activist, the main hindrance to equality in society is the unwillingness to accept non-white people equally as free, having their rights and desires (DuBois, 1920). In other words, inequality is favorable for those who benefit from it politically and economically. The minorities and lower class in modern society, as well as people 100 years ago described by DuBois (1920), are exploited as means of achieving somebody’s goals, which contradicts the Kantian justice principle not to use anyone as a means of reaching one’s objectives (Kant, 2018). Thus, to solve problems at the ethics of critique issues, one should resort to the whole complex of ethical theories.
Hence, Dewey tried to develop a system of methods to achieve the most significant impact of education on the individual. He considers upbringing and education to be the most natural method of obtaining real democracy since education provides the necessary knowledge to improve citizens’ social status and makes it possible to educate members of society who think independently and respect common values (Dewey, 1922). Additionally, Shapiro & Stefkivich (2016) show concern about the theory that school is a model of society, and its inequities are accurately reproduced in educational institutions. Freire (1998) also disputes that school is an appropriate place to teach democracy. It must be learned and taught by practicing through dialogues between a teacher and a student who cooperate and solve problems together (Freire, 1998). Moreover, for Freire (1998), consciousness coincides with a critical awareness of the fundamental inequality in modern schools. Thus, he is concerned about establishing equal relations between the subjects of education and the exclusion of pedagogical authoritarianism of any kind. Both Dewey and Freire link the achievement of a fruitful teacher-student dialogue with a favorable change in society.
Making the Right Decision
From the ethics of critique perspective, moral leaders are to be preoccupied with equality, freedom, and democratic principles. Shapiro & Stefkovich (2016) describe a case with a boy from the Hispanic community, whose aspirations for better education were destroyed by false beliefs that minority students perform poorly academically. Being different from the white majority of students becomes the ground to abuse Alberto’s rights and the principle of equal respect, declaring the freedom of choice and unconditional respect for every individual (Strike et al., 2005). Freire (1998) does not give specific recommendations on how teachers and a principal should behave in this case, but he suggests that the educator’s task is to help students learn to think critically without creating hierarchies. Therefore, teachers should not put their thoughts into the students’ heads but only help the adolescents understand themselves. Mrs. Polkalsky violates this rule, for she is known to impose her ideas on which program is suitable for which student.
As the authorities’ role in distributing moral values is predominant in resolving ethical dilemmas, the school principal, Dr. Meyerowitz, is responsible for restraining such behavior. Moreover, it is mentioned in the case that the principal “has observed a gradual shift in teacher attitude and performance,” having accepted the idea that minority students do not deserve profound education (Shapiro & Stefkovich, 2016, p. 138). Thus, according to deontology, her inaction can also be interpreted as unethical (Kant, 2018). As Freire (1998) puts it, pedagogical authoritarianism of any kind should be excluded from educational processes to avoid creating situations where students are deprived of a chance to develop critical thinking and the ability to fight for their rights. Besides, the staff should not pretend to ignore the existing inequality but put some effort into changing their micro-society and encouraging new students to adapt to the education process. It is likely that demonstrating inequality in educational institutions only aggravates social problems. Therefore, teachers and students should have a common goal: to ensure society from unfairness and inequality.
Other Perspectives
There are always numerous paradigms to take into consideration while discussing the case. Hamington (2017) insists on viewing migrant issues, mainly from the ethics of care perspective. He supports “the theory of social membership,” according to which the world is accepted as one unified society where people are equal and free to choose the accommodation based on their preferences (Hamington, 2017). Nevertheless, the professor of philosophy adds that “care, compassion, empathy, and connection” should be the fundamentals of such a society (Hamington, 2017, p. 242). According to Hamington (2017), political and even moral aspects of immigration are not consistent without taking humane affection into account. To reach this, society should openly talk about care issues, educate to care, acquire a culture of hospitality and community support. The authoritarian chairperson of the guidance office Mrs. Polkalsky lacks the attitudes of care and empathy, as shown through her unwillingness to consider the students’ voices in deciding their future. Moreover, the teaching staff, or at least the principal, setting the example of compassion and care for migrant children would diminish injustice in the institution. As a result, showing care and concern contributes to the spread of moral values.
Conclusion
Summing up, solving ethical issues demands applying all possible modes of ethics: justice, care, and critique. Catastrophic economic, social, political, and environmental trends of the century create the need for a global ethos for the survival of humanity on the earth. A person must use his human potential to benefit the most humane society and a healthy environment in different ways. In all states of the world, there is an economic and legal order, but no society will function without ethical consensus, without the ethos of its citizens, who live in a democratic rule of law, and the school as a social institution can pave the way for democracy and collective well-being. That is the reason why eliminating injustice in schools is the primary mission nowadays.
References
Dewey, J. (1922). Human nature and conduct : An introduction to social psychology. Henry Holt & Company.
DuBois, W. E. B. (1920). Darkwater.Gutenberg. Web.
Freire, P. (1998). Pedagogy of freedom: Ethics, democracy, and civic courage. Rowman & Littlefield Publishers.
Hamington, M. (2017). Social readiness: Care ethics and migration. In S.W. Bender, W.F. Arrocha (Eds.), Compassionate migration and regional policy in the Americas. (pp.237 – 252). Springer.
Kant, I. (2018). Groundwork for the metaphysics of morals. (A. W. Wood, Ed.). Yale University Press.
Kendi, I.X. (2016). Stamped from the beginning: The definitive history of racist ideas in America. Nation Books.
Lindemann, H. (2019). An invitation to feminist ethics (2nd ed.). Oxford University Press.
Nadkarni, M. V. (2014). Ethics for our times: essays in Gandhian perspective (2nd ed.). Oxford University Press.
Shapiro, J. P., & Stefkovich, J. A. (2016). Ethical leadership and decision making in education : applying theoretical perspectives to complex dilemmas (4th ed.). Routledge, Taylor & Francis Group.
Strike, K. A., Haller, E. J., & Soltis, J. F. (2005). The ethics of school administration. Teachers College Press.