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JSS-28-2-077-11-1219-Walt-J-L-Tt[1]

JSS-28-2-077-11-1219-Walt-J-L-Tt[1]
JSS-28-2-077-11-1219-Walt-J-L-Tt[1]

How Citizens with Integrity Can Contribute to Social Justice in

an Unequal Society

Johannes L van der Walt* and Ferdinand J Potgieter**

School of Education, Faculty of Education Sciences, North-West University, Private Bag

X6001, Potchefstroom 2520, South Africa

*Telephone: +27413674419, Fax: +27182994712, E-mail: hannesv290@https://www.sodocs.net/doc/6b5540459.html, **Telephone: +27182991992; E-mail: ferdinand.potgieter@nwu.ac.za

KEYWORDS Social Justice. Education. Education As Change. Spirituality. Integrity. Selflessness

ABSTRACT Life in South Africa and elsewhere in the less developed world abounds with examples of social injustice, to such an extent that one could justifiably speak of unjust and unequal societies. In South Africa, a divide between the newly rich and the very poor has developed, coupled with a high crime rate which is one of the results of this inequality. This paper examines the thesis that social injustice can be eradicated in all unequal societies through educating the upcoming generations to be people with integrity, people who can be truly “organic” individuals, that is, with a spirit of serving others and caring for their interests. Education should be aimed at forming, guiding, equipping and enabling future citizens of the country to become driven with a spirit of selflessness and unselfishness. This will imbue in them a readiness to share with others and in doing so, to act and behave to the common good of all living in that particular society. This study has implications for education in all unequal societies, those still riddled with social injustice and suffering deep social divides.

INTRODUCTION

Whereas the apartheid era in South Africa (1948-1994) was a straightforward epoch of so-cial injustice, the situation since 1994, when the first fully democratically elected government, dominated by the African National Congress (ANC), took over, has deteriorated from the optimistic Mandela-Tutu “rainbow nation” to a state where social injustice again seems very prevalent, this time in another form. Sixteen years of implementation of a Reconstruction and Development Plan (RDP) and of black economic empowerment (BEE) to address the legacies of apartheid’s socio-economic discri-mination and inequality have yet to show sus-tainable benefits for the disadvantaged, inclu-ding the very poor. South Africa’s post-apart-heid project is resultantly in danger of becom-ing a tragedy (Ramphele 2010: 9).

Social injustice can be observed, among others,in the ever-growing divide between the newly, extremely rich and the disadvantaged poor. The (newly) rich are getting richer, and the poor ever poorer. Many of the newly rich allegedly have been accumulating wealth through morally un-justifiable methods, among others under the guise of affirmative action, black economic empower-ment and “tenderpreneurship” (the winning of state tenders through underhand methods) (Beyers and Koorbanally 2010: 3; Centre for Development and Enterprise 2010: 44). Apart from the fact that some businessmen, politicians and their (extended) families have become ex-tremely rich as a result of being favorably posi-tioned vis-à-vis the new government and other power figures, others seem to have benefited from corruption, bribery, nepotism, graft, favor-itism and other forms of crime (Bezuidenhout et al. 2009: 212). Add to all of this the still unfa-vorable social position of women, the disabled, the aged, AIDS and tuberculosis sufferers, other disadvantaged groups (Golub 2007: 47-67), the crime wave and other socially unacceptable be-havior, and it is clear that South Africa has in-deed again become, within the space of two de-cades, one of the world’s most unequal and un-just societies (Naude and Coetzee 2004: 911-925).

The rest of the discussion does not require a detailed description of the inequalities and so-cial injustices that are being perpetrated in South

Address for all correspondence:

Prof. J.L. van der Walt

School of Education

Faculty of Education Sciences

North-West University

Private Bag X6001

Potchefstroom 2520

South Africa

Telephone: +27413674419

Fax: +27182994712

E-mail: hannesv290@https://www.sodocs.net/doc/6b5540459.html,

? Kamla-Raj 2011J Soc Sci, 28(2): 77-86 (2011)

Africa. Suffice it to say that South Africa has in-deed become a society of which social injustice seems to have become the warp and woof, an unjust society spawning all kinds of crime, often perpetrated under the guise of the newly found democratic freedom in South Africa.

The African National Congress government, which has been in power since the first fully democratic elections in 1994, does not seem to be overly concerned about the growing lack of law and order and social inequality. This can be seen in the fact that the President and mem-bers of his cabinet performed on the world stage while South Africa was ‘burning behind them’, as one of the spokespeople of the Congress of South African Trade Unions (COSATU) obser-ved at the time (see Boyle 2010; Hartley 2010; Huisgenoot Investigation (Huisgenoot-onder-soek) 2010; Hofstatter and Wa Afrika 2010; Kgosana 2010; Naude 2010; Peyper 2010; Ram-phele 2010; Wa Afrika and Hofstatter 2010 for descriptions of prevailing conditions in South Africa). Research in 2009 brought to light that 14 percent of whites, 12 percent of blacks, 12 percent of Asiatics and 8 percent coloreds (per-sons of mixed ethnicity) desired to emigrate from the country to escape the crime and to earn a better living elsewhere (Keeton 2010: 10).

South Africa is, indeed, no human rights heaven (Jackson 2010: 10). Despite nearly twenty years of post apartheid education and despite the fact that the entire South African education sys-tem has been comprehensively overhauled, the problems mentioned above could not be eradi-cated. Even though education in South Africa is a huge enterprise, accounting for around a fifth of the annual national budget, it has so far not seemed to have had any significant effect on eradicating the inequalities in the country: un-employment rose from around 14 percent in 2006 to the current de facto rate of around 50 percent. Social grants have increased from around three million in 2000 to the current fifteen million (Jansen 2006: 25; Kingdon and Knight 2009: 813-848). Although the 2010 grade 12 public exam results seem to suggest that the education system is performing better, it subsequently trans-pired that these results had been manipulated (Hindle 2007: passim; Jansen 2011: 11,14,27,66,92). A careful analysis of all the available official policy documentation in South Africa regarding education reveals that the no-tion of the organic person (person with integrity),per se, has nowhere been explored or developed as a guiding principle for education (including teacher education).

Much of the social injustice discussed above is also reflected within the education system it-self. South Africa allegedly has the worst per-forming system in Africa despite the largest bud-get allocations (Ramphele 2010: 9). According to a recent Newsweek investigation, South Africa’s education system came 97th among the 100 systems investigated (Peyper 2010: 4). Due to continuous tinkering with and tweaking of the education system, it has so far not succeeded in delivering citizens with the ability to combat the social injustices under which the country is presently staggering.

All of the above paints a dismal picture of the current situation in South Africa. The point of sketching this portrait of an unjust society is not to dwell on the inadequacies of the current go-vernment or its failure to address the various dis-crepancies through education, but rather to ex-plore a way out of the predicament. We entitled this paper “How citizens with integrity can con-tribute to social justice in an unequal society”because it is our contention that, on the one hand, social injustice results from the actions and be-haviors of self-centered and selfish people, people with little personal integrity. This, in our opinion, is applicable to all unequal and unjust societies. On the other hand, we would argue that social justice follows when people are imbued with spirituality, that is, with a spirit of integrity characterized by the willingness to act selflessly and unselfishly towards others. The defense of this contention takes the following form. We be-gin by firstly delineating our understanding of social justice and injustice. This is followed by a discussion of spirituality, which we shall argue forms the foundation of an integrated persona-lity and hence the basis for inculcating an atti-tude of selflessness and unselfishness towards others. We follow that up with an analysis of education, arguably the only instrument with which the desired change towards general good-will in the hearts of South Africans can be brought about. The article ends with a few tentative thoughts about how the people of South Africa can find their way out of the predicament.

On a Methodological Note

Not only the above portrayal of social condi-tions in South Africa but also the discussion of

JOHANNES L V AN DER WALT AND FERDINAND J POTGIETER 78

a possible way out of the country’s dilemma are the results of the interpretive and constructionist approach that we followed (McKay and Romm 1992: 53-54). It must clearly emerge from our description of the situation in South Africa that we are highly critical of the status quo in South Africa, and in this we align ourselves with the approach of Jansen (2009: 253, 254, 256, 258, 271, 273) who typifies his post-apartheid criti-cal theory approach, particularly with respect to the pedagogical situation, as post-conflict criti-cal theory (Jansen 2009: 260). Like his, our struggle is not against apartheid anymore (al-though many of its effects are still visible in South African society), but rather embodies, as Jansen (2009: 268) points out, the demand that all South Africans, both white and black, should move to-wards social justice by moving towards one an-other. The purpose of our application of critical theory is, as McKay and Romm (1992: 102) posi-ted nearly two decades ago, “to tell the right story about social reality”, in this case the story of how justice has been violated in the South Africa of the early 21st century. We are not only interested in telling about the wrongs and injustices; our interest lies in showing a way out and we con-trive to do that in terms of the notion of the or-ganic individual as theoretical organizer (Nolan 2009: 63).

HOW WE CONCEPTUALLY AND

THEORETICALLY APPROACHED

THE PROBLEM

As mentioned, the thesis of this article is that the notion of “the integrity of the organic indi-vidual” is embodied in five key interrelated con-cepts, namely, social (in)justice, spirituality, in-tegrity, selflessness and education. The concep-tual framework that unfolds below finds its ori-gins in the claim put forward by Nolan (2009: 13) that a person with integrity (“the organic in-dividual”) is one who has made a conscious ideo-logical choice. The spirituality associated with, and flowing from such an ideological choice helps him or her as an organic individual, as fully integrated person, to transcend his or her self-centeredness and to work towards unselfish al-truism. According to Nolan, the organic indi-vidual / the person with integrity, does not serve the interests of the rich and powerful at the ex-pense of the poor and weak, but will want to serve the interests of change for the better of all. (We return to the notion of change when we discuss it in the context of education below.)

Social justice can be attained in this manner, namely through working for justice for all, an idea which ties in with thoughts expressed by Dennett (2003) and Rawls (2007), discussed in more detail below. The Fifth Commandment of Christianity also seems apposite here: “Love your neighbor as yourself”. To be able to love others and to care for them and their interests is pre-mised by self-love. The mature person, one with integrity, is not expected to completely sacrifice the self, self-love and concern for own personal interests, but has learned, through being educated, that mature self-love and integrity forms the foun-tainhead of love and care for others and their in-terests. This chimes with Kant’s categorical im-perative and the so-called Golden Rule (“As ye would that men should do to you, do ye also to them likewise.”) and thus also with social jus-tice.

The foregoing train of thought knits the key concepts of this study together, namely – as men-tioned – social justice, spirituality, integrity (the integrated person), selflessness (unselfishness) and education.

Social Justice

John Rawls’s (2007) view of social justice forms a useful point of departure. All citizens should in principle enjoy equal liberties and rights, or as Steger (2009: 113) puts it, they should enjoy equitable and fair relationships within society. The citizens of a just society should all in principle have the same basic rights. Rawls avers, however, that the distribution of wealth and income need not be equal, but what-ever inequalities exist must be to everyone’s ad-vantage. At the same time, positions of authority and offices of command (powerful positions) must be accessible to all. Social and economic inequalities should therefore be arranged so that everyone benefits. All social values, or primary social goods, such as liberty and opportunity, income and wealth and the bases of self-respect (Rawls 2007: 572) are, furthermore, to be dis-tributed equally unless an unequal distribution of any, or all, of these values is to everyone’s advantage (Rawls 2007: 571). Social injustice, then, is simply inequalities that are not to the benefit of all (Rawls 2007: 571).

The ideal initial social arrangement should

CITIZENS WITH INTEGRITY CONTRIBUTE TO SOCIAL JUSTICE79

be that all social primary goods are equally dis-tributed: everyone has similar rights and duties, and income and wealth are evenly shared. How-ever, if certain inequalities of wealth and orga-nizational powers would make everyone better off than this initial situation, they have to accord with this arrangement. It is possible, at least theo-retically, that by giving up some of their funda-mental liberties and wealth people feel them-selves sufficiently compensated by the resulting social and economic gains. It is of no importance which inequalities are permissible; the only re-quirement is that everyone’s position be im-proved. In the final analysis, justice is fairness (Rawls 2007: 572) and should lead to a better and well-ordered society (Strauss 2009: 508).

Dennett’s view of social justice as fairness ties in with Rawls’s view. According to the for-mer, the key question should indeed be Cui bono (Who benefits?). Blatant self-interest would attest to selfishness. However, the self-as-ultimate beneficiary can in principle be indefi-nitely distributed or enlarged for the sake of greater social justice. “I can care for others or for a larger social structure, for instance. There is nothing that restricts me to a me as contrasted to an us” (Dennett 2003: 180). One could speak of selfless caring, although the quest for “true”selflessness is guaranteed to fail. The main quest of the unselfish person, the summum bonum to be striven for, is the possibility of extending the domain of the self to include others in its inte-rests as well. “I can still take my task to be loo-king for Number One while including under Number One not just my own living body, but my family, the Chicago Bulls, Oxfam … you name it” (Dennett 2003: 180). This, says Dennett (2003: 194), is a good kind of selfishness: by taking care of yourself first, you will be better able to take care of the interests of others. This kind of self-interest makes one an altruist.

In this process, Dennett (2003: 204) warns, a person may experience commitment pro-blems, in other words, when a person finds that it is in his or her interest to make a binding com-mitment to behave in a way that will later seem contrary to self-interest. The commitment pro-blem can become complex: how to commit to something and convince others that you have done so. Part of becoming a truly responsible agent, a good citizen, is making oneself into a being who can be relied upon to be relatively impervious to temptations, threats and offers “that we can’t refuse” (Dennett 2003: 204). We cannot just be committed to the self. The social environment in which we find ourselves encou-rages us, in order to further our own narrow in-terests, to make the self larger than would other-wise be the case: when I look after Number One, I cast my net wide enough to include my fellow citizens (Dennett 2003: 214). Dennett (2003: 217) summarizes his view about social justice as follows, from his evolutionary standpoint: we have to pass “from blind selfishness through pseudo-altruism to quasi-altruism to something that may be quite good enough for all of us.”

Ramphele (2010: 9) echoes Dennett’s appeal for “selfishness for the sake of the good of all”, but she adds the dimension of hope and trust. Hope is essential to sustaining trust in the future. Jansen (2009: 276) also holds that social justice can be seen as fairness and the sacrifice of nar-row self-interest, and concurs that hope and trust are further dimensions of social justice. Hope, he says, starts by asking “how do we move for-ward…?” in order to relocate to a safer and more secure place, with others (Jansen 2009: 271). Ridley (2010: 91) speaks of reciprocal trust, in the process clearly echoing Dennett’s argument of promoting self-interest by promoting others’interests. Social justice can be ensured by tur-ning selfish motives into a collectively kind result (Ridley 2010: 105).

Hampshire (2003: 134) defends an opposite position to that of Ramphele and Jansen. We should no longer, he insists, be guided by a posi-tive vision of what an ideal society should be like. He argues instead, that we should focus on the negative vision, on what is wrong with socie-ty and try to remedy that. Part of the remedy, he claims (Hampshire 2003: 137), is respect for the institutions that balance the competing interests in society, despite the fact that some of the deeper moral commitments we have would sometimes seem to come into conflict with that (which ex-plains why one of Hampshire’s books is entitled Justice is Conflict). Hampshire’s thesis that con-flict resolution is at the heart of political justice demands a conflict resolution mechanism (refer Hampshire 2003: 141).

Ridley’s (2010: 106) observations corrobo-rate Nolan’s. The advent and spread of the “col-lective brain”, he says, has not only caused the retreat of cruelty and indifference to the dis-advantaged, but also illiteracy, ill health, crime and pollution. Education has also benefited:

JOHANNES L V AN DER WALT AND FERDINAND J POTGIETER 80

universal access to education came about du-ring a time when Western societies were unusual-ly devoted to free enterprise. Freedom has also benefited: the great drive to universal suffrage, religious tolerance and female emancipation began with pragmatic enthusiasts for free en-terprise, like Ben Franklin (Ridley 2010: 106). Spirituality

Astin and Astin’s (2010: 4) definition of spiri-tuality opens up vistas for “creating” the citizen with integrity, the organic individual, as discussed above. They see spirituality as a multifaceted quality of being human that involves an active quest for answers to life’s “big questions” (Spiri-tual Quest), a global worldview that transcends egocentrism and ethnocentrism (Ecumenical Worldview), a sense of caring and compassion for others (Ethic of Caring), coupled with a lifestyle that includes service to others (Chari-table Involvement), and a capacity to maintain one’s sense of calm and centeredness, especially in times of stress (Equanimity). Their definition suggests that spirituality is a purposive force.

“Spiritual quest” refers to a person’s search for meaning/purpose in life, the finding of an-swers to the mysteries of life, and the develop-ment of a meaningful and integral philosophy of life (also refer Van der Walt 1994: 40; Astin and Astin 2010: 4). S/he sees a life view as radical (that is, going to the roots) and integral. “Equa-nimity” refers to the extent to which a person feels centered/at peace, is able to find meaning in times of hardship, and feels good about the direction of his or her life (Astin and Astin 2010: 4).

The remaining three spiritual measures - cha-ritable involvement, ethic of caring and ecu-menical worldview - reflect a person’s sense of relatedness to others. “Charitable involvement”is a behavioral norm that “measures” activities such as participating in community service, do-nating money to charity, and helping friends with personal problems. “Ethic of caring” refers to the person’s degree of commitment to values such as helping others in difficulty, reducing pain and suffering in the world, and making the world a better place. “Ecumenical worldview” indicates the extent to which the person is interested in different religious traditions, seeks to understand other people, their countries and cultures, feels a strong connection to all humanity, and believes that love is at the root of all the great religions (Astin and Astin 2010: 4). These measures of spirituality suggest that spirituality is both a pro-bative and a directional force.

A hermeneutic-interpretive analysis of Astin and Astin’s work shows that these five spiritual measures could be related to four qualities of spirituality: spirituality as a process (purposive and directional), stemming from a variety of sources (probative), occurring under particular circumstances (purposive), and resulting in ac-tion (purposive and directional). As this analysis provides us with a conceptual-theoretical frame-work for looking at social justice as discussed above, we shall return to it in the next section.

Spirituality also presupposes two elements: being inspired by, and being inspired to (Thrash and Elliot 2004: 957, 958). The former refers to sources of inspiration, whereas the latter sug-gests that a spiritual person’s state of being in-spired should lead to action, as well as to be-havioral and other changes. Thrash and Elliott (2003: 872) contend that the spiritual process, per se, consists of three discrete though inter-woven elements, namely transcendence (that is, illumination, enlightenment, awareness of new and better possibilities, see De Muynck 2008: 401, 402), evocation (Thrash and Elliot 2004: 957; the state of being inspired is evoked and often unwilled, see De Muynck 2008: 391-392), and motivation (the state of being moved or impelled to do something, see Schaufeli and Bakker 2004: 293-315; Salanova et al. 2006; De Klerk-Luttig 2008; De Muynck 2008: 436). Put differently, “being inspired to” refers to “being impelled to go somewhere desirable” (Bakker et al. 2005; Frijda 2007: 25-62; V an den Brand et al. 2007: 46; De Muynck 2008: 305).

EDUCATION: THE FORMING OF

THE ORGANIC PERSON(ALITY),

ONE WITH INTEGRITY

Education is a dynamic occurrence, inten-ded to bring about change in the child (educand) (Van Crombrugge 2006: 24, 25, 49). Education embodies a purposeful passing of the educand through a series of pedagogic situations. Pur-posefulness in turn implies that the aim of edu-cation is the realization of norms, demands of propriety, values and attitudes – all of which are embedded in the anthropological paradigm of a particular group of people, particularly of the

CITIZENS WITH INTEGRITY CONTRIBUTE TO SOCIAL JUSTICE81

educator in question. The educative event, through which the personalities of the next gen-eration are formed, is always rooted in the phi-losophy of life of their educators. Whatever the educator’s view of the educand, z?on logon echon - the living being who possesses the gift of speech (Cheung 2010: 368); z?on politikon -city beast, political beast, state-building man, statesman (Saliu 2010: no page number); imago Dei - image of God (Richardson 2004: no page number), ego cogito - the thinking being (V ox Nova 2010: no page number), a core notion of education has always been that of changing the educand for the sake of a more desirable or bet-ter life, or in the direction of more acceptable behavior or norms.

Change in the educand’s behavior has always been a core tenet of education, irrespective of whether the education itself was authoritarian, child-centered, totalitarian, alternative or even anti-pedagogical (Pelcova 2008: 9). The notion of education as change has recently once again been confirmed by the so-called deliberative democracy and citizen education. The perennial search for the ultimate purpose of education, namely as change of the educand for the better, seems to have come full circle. The research of, amongst others, Englund (2000: passim) and Enslin, Pendlebury and Tjiattas (2001: passim) seems to have validated the notion that our present-day global society is, somehow, reinven-ting the ideas of Aristotle, Plato, Descartes, St. Augustine, Bacon and others, arguably on a higher plane, but it nevertheless still centers on education as change: education should therefore contribute towards a redemptive, deliberative, state-building, just and righteous society, filled with and run by citizens with integrity, and who are empowered and capacitated to live by the maxim “knowledge is power”.

Analysis of the various approaches to educa-tion shows that all of them, either intentionally or unintentionally, are rooted in forms of peda-gogical anthropology that require an ontologi-cal, axiological, and epistemological anchoring that determines and/or directs both the contents and objectives of future educational endeavor. All these anchoring attempts seem to be under-pinned by the following question: “Should edu-cation just be about the individuated domestica-tion of the human being and should socialization just be viewed as a way of increasing the indi-viduated human being’s refinement as well as to answer to a vocation?” (Pelcova 2008: 16). In view of what we nowadays know about modern societies and their members, the reply must be that the truly “organic” person, one with integ-rity, is not only an urbane, refined, socialized individual but also a caring member of his/her community and of society at large.

The general aim of education should take into account that the English word “education” and the French word “l’éducation” embody both edu-cation and learning (that is, learning as a pro-duct as well as a process). In contrast, German terminology, and also Dutch and Czech, distin-guishes between education or forming in gen-eral (Erziehung) and learning (Bildung). Lear-ning is a matter of knowledge and understand-ing, while education in the broader sense is the cultivation of the whole personality of the edu-cand. It develops not only the intellect, memory and moral abilities of the human being but also the ability of practical action (Pelcova 2008: 9,10). The aim of education should, therefore:·be comprehensive enough so that one-sidedness and superficiality may be avoi-ded. It must fully cover the whole of the life-world of a given community, and not one-sidedly overemphasize or absolutize one aspect of human existence;

·take into account who and what the next ge-neration is and what they can, ought, should and must become – individually as well as communally, and

·be directed toward and be built on norms, demands of propriety, values and attitudes that will endure and provide firm anchors in life. They must provide the next gene-ration with certainty as well as with the bedrock upon which they may construct their own certitude (Du Plooy et al. 1983: 159).

No person can become a fully integrated per-son, a person with integrity, without being edu-cated in accordance with norms, demands of pro-priety, values and attitudes that embody that in-tegrity, as expressed in these aims of education. Without education (in the widest sense of the word, namely forming, equipping, guiding and enabling) no person can grow up to become, as Nolan says, a fully organic person, a person im-bued, as we saw, with a particular spiritual or ideological directedness. Without education, a person will not be able to grow acquainted with the ideological possibilities from which s/he can

JOHANNES L V AN DER WALT AND FERDINAND J POTGIETER 82

make an ideological life-choice, on the basis (that is, value and norm system) of which s/he will be able to transcend selfishness and self-centeredness to the extent of also serving the in-terests of others and in this process positively contribute to social justice in a country such as South Africa that is currently begging for it. The role of education in this process is to inculcate the values and norms of social justice in the sense of fairness, and to the good of all.

Put differently, education is the process or activity of changing a person (the educand) from an attitude of selfishness and self-centeredness to an attitude of caring, of willingness to provide for the needs, and to act and behave in the inte-rest of others. In Dennett’s (2003: 276) opinion, education is a race to responsible agenthood, in this case to become agents that can exude a spirit of caring for others. Education, he says, is not merely a vade mecum of pithy precepts, but rather equipping children with the necessary disposi-tions that would turn them into agents that would take care of themselves, and in doing so, also care for others (Dennett 2003: 276-277). Chil-dren have to learn to become better than they are and in the process bring out the best in and for others. Children have, through education, to be turned into reliable and responsible moral agents (Dennett 2003: 281), persons with high-er-order desires, such as to strive for the best of others as well (Dennett 2003: 285).

Van Crombrugge (2006: 44) points out that what educators see as responsibility and mo-rality depends on their own ethical value and norm systems, on what they see as an appropri-ate way of living as a human being. The educa-tion that is provided by an educator is in line with his or her views about human dignity, and with their life-conceptual convictions regarding what constitutes a good life and hence good edu-cation (Van Crombrugge 2006: 45). He is con-vinced that the educator’s “pedagogical life-view” determines the nature of the education that is provided. He defines the pedagogical life-view as follows: “a body of convictions about what is valuable and good for human dignity that is not derived from a general anthropology or life and world view but is rather based on the educator’s pedagogical experiences, in other words, experiences flowing from pedagogical actions”. This brings us back to the point of our argument: Van Crombrugge (2006: 46) agrees with the thesis that the desired change towards a selfishness that would include the interests of others as well can only be effected through edu-cation: ethical questions are not just questions about what is deemed possible but are questions about what is deemed desirable in terms of do-ing the right thing towards others and the entire world.

HOW CITIZENS EDUCATED TO POSSESS PERSONAL INTEGRITY CAN CONTRIBUTE TOW ARDS A MORE JUST SOCIETY IN SOUTH AFRICA AS WELL AS IN OTHER UNEQUAL AND IN JUST

SOCIETIES

The question now is, what does all of the above imply for correcting/redressing the con-ditions in South Africa and in other similarly unequal, unjust societies – such as those in North-ern Africa, Eastern Europe and the (Middle) East that that have recently (2010-2011) been experiencing social upheaval and turmoil - so-cially and otherwise, so that living can become more amenable to a quiet, peaceful, tranquil, to-lerant and – above all – socially just and fair society?

Firstly, the architects of the education sys-tem in South Africa and other unjust societies should have a clear understanding of the con-cept “citizen with integrity”. The education sys-tem should then be revamped with the aim of making it a suitable vehicle for delivering citi-zens with integrity for the future. We would ar-gue that the current system in South Africa, de-spite all the technical tweaking that it has under-gone since 1996, has not been a suitable instru-ment for delivering citizens with the right quali-ties. The current unemployment rate of around 50 percent seems to attest to the fact that the sys-tem has so far only pushed and pulled students through the school grades without equipping them with the skills needed to create futures for themselves, hence the high crime rate (Fiske and Ladd 2004: 1-3). The education system has to be reformed so that it also imbues future citizens with ideals for the future, with hope and trust, and above all, the skills to accomplish their ideals.

Secondly, theory about spirituality provides us with at least four conceptual sub-frameworks for looking at social justice and how it can be acquired and sustained. The spiritual measures flowing from the work of Astin and Astin enable

CITIZENS WITH INTEGRITY CONTRIBUTE TO SOCIAL JUSTICE83

us to see spirituality as a process (that is, as pur-posive and directional), stemming from a varie-ty of sources (that is, probative), occurring un-der particular circumstances (that is, purposive), and resulting in action (that is, purposive and directional). To imbue the educand with the re-quired spirituality (ideology, to use Nolan’s ter-minology) is a process that will take time. The process should be purposeful and give direction (refer below for life conceptual meaning and direction). Spirituality and inspiration further-more stem from certain sources, including the educator’s life view and ideological standpoint. Spirituality and inspiration result in action, in this case hopefully in the interest of greater social justice.

What all this means for the current situation in South Africa (and, we would contend, for all other unequal and unjust societies) is that politi-cal leaders and ordinary citizens alike should utilize the probative, directional and purposive force of spirituality to search for and implement common meaning, unity, connectedness and tran-scendence in the interest of all. An organic indi-vidual is one who should have and be able to demonstrate integrity. S/he will live a philoso-phy of life based on norms, demands of proprie-ty, values and dispositions that will reflect the driving ideological and spiritual forces that mo-tivate and impel him/her to keep striving towards a more socially just society. It also means that organic, integrated educators will live lives that will continually testify against any form of in-justice from a particular spiritual or ideological orientation. The kind of witness that they may bear in this regard will afford them the opportu-nity to accompany their own students on the jour-ney of being educated towards becoming fully organic, integrated individuals themselves. It is to this issue, namely the educational imperative, that we now turn.

Thirdly, education is change, as we have seen. Since approximately half of South Africa’s popu-lation is younger than 18 years approximately 24 million South Africans will have to undergo some or other post-school (adult) education to inculcate in them the values of social justice that we have been discussing. The spirit of lawless-ness that has been besetting the country since the days of the anti-apartheid struggles has to be re-placed by a spirit of social justice and adherence to the laws and norms of peaceful co-existence, hope and trust. All unequal societies, particularly those currently suffering from social upheaval, we would argue, are in dire need of education-for-(greater)-justice. Education, as we have also seen, is a norm-based activity. Educators tend to derive the norms mentioned above from their own life- and world views that include their views of reality (cosmology) and of the human being (anthropology). As Swartz (2006: 565-566), Zecha (2007: 55), Nieuwenhuis (2010: 15) and others have convincingly argued, the values that education is based on should be filled with per-sonal life and world view content for them to form a meaningful bedrock for education. With-out life-view meaning-filled norms that provide direction, education would be rudderless. This observation is consonant with Nolan’s thesis that the educand should be imbued with the neces-sary spirituality to become a person with inte-grity.

Fourthly, the change striven for in South Af-rican society as well as in all other still unequal societies should be to the benefit of all people, should work for the common good, and not for a person’s selfish interests nor for the interests of the ruling class, in the case of South Africa, the ANC-alliance dominated upper crust of South African society. To work for the common good, Nolan (2009: 65) avers, is not easy and requires a strong spiritual life. Since this is the case, he (Nolan 2009: 66) advises every person living in an unequal and unjust society to take a good look at themselves, their motives, their egos, their in-ner noise and the need for unselfish commitment to the common good, for honesty, humility and for a spirit of unselfish service. In saying this, Nolan echoes a sentiment expressed by the Dutch theologian Hendrikse (2007: 133), namely that a person should become truly involved with others, to be truly a human being, a loving per-son for all others, sensitive to the uniqueness and peculiarities of others as well as their vulnerabili-ties. When this happens, Hendrikse opines, the divine becomes present. This kind of thinking resonates clearly with Astin and Astin’s (2010: 4) understanding of spirituality as charitable in-volvement, based on an ethic of caring, as al-luded to above.

In a certain sense, Hendrikse’s view is the mirror image of Nolan’s. Whereas Nolan argues that only a person imbued with spirituality can become a truly integrated (organic) person, im-bued with love and caring for others, prepared to struggle for the common good, Hendrikse con-

JOHANNES L V AN DER WALT AND FERDINAND J POTGIETER 84

tends that the divine, the spiritual becomes evi-dent when people exhibit loving and caring be-havior towards one another. While Hendrikse’s view is clearly influenced by the theology of Kuitert (2000: 182), who claimed several decades ago that the godly only appears in the course of loving interaction among people, the views of Nolan and Hendrikse converge in the notion of a close link and relationship between spirituality and religiosity on the one hand, and loving and caring for others, on the other.

Dennett (2003: 180) agrees with the nexus created by Hendrikse and, for instance, Nel Noddings between caring and social justice. Pure selfless caring, he says, is a mission that is gua-ranteed to fail since the defining criteria for self-lessness constantly elude us. What we therefore must strive for in all unequal societies, and in this, Dennett also echoes the Fifth Command-ment of Christianity, is to extend the domain of the self: we can look after the self and at the same time expand the self to include all other interests for the sake of greater social justice, that is the greater good of all. That makes one an altruist, he says, “a good kind of selfish person” (Dennett 2003: 194). In sum, the changes that have to be effected in South African society as well as all other unjust societies, and especially those that the powerful should make in their own lives, should attest to the fact that all citizens are “a good kind of selfish people”: while looking af-ter themselves as well as can be expected in the circumstances, they also look after the interests of all their fellow countrymen and women as well.

This brings us, fifthly, to the insight that mem-bers of unequal and unjust societies should learn to care deeply for one another as their fellow countrymen and women. For Africans, this should not be too difficult a chore, as the plethora of recent publications on the subject of ubuntu has shown. According to the traditional southern African life view or philosophy of ubuntu, a per-son is only a person with, through and because of other people. This idea also comes to the sur-face in the more recently developed theory about ubuntu-based education known as Ubuntugogy (refer the seminal work of Bangura 2005; also compare Van der Walt 2010).

Finally, in practical terms, all of the above means: revising the school curriculum and the curriculum for teacher education to bring home the five core concepts that we have mentioned above, namely social (in)justice, spirituality, in-tegrity, selflessness and education.

CONCLUSION

We conclude by taking a striking metaphor created by sociologist Karl Mannheim a step fur-ther. South African society, and for that matter, every other unequal and unjust society, are is like a train urgently needing replacement of its wheels, but unfortunately it is on the move and on the wrong track. In unequal and unjust socie-ties, the train needs stopping and redirecting onto the track that leads to social justice. Education is the key instrument for replacing and oiling its social wheels; the overhaul of unequal and unjust societies must begin with educating the young as well as the not so young to become fully organic individuals as outlined above.

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【高中】2017人教版高中物理必修一第一章运动的描述单元检测

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(1)x—t图象中,图线的斜率表示速度 (2)v—t图象中,图线的斜率表示加速度 第二章?匀变速直线运动的研究 考点一:匀变速直线运动的基本公式和推理 1.基本公式 ⑴速度一时间关系式:v二V o at 1 2 ⑵ 位移一时间关系式:x =v0t at2 2 2 2 ⑶ 位移一速度关系式:V -V o =2ax 三个公式中的物理量只要知道任意三个,就可求出其余两个。 利用公式解题时注意:x、v、a为矢量及正、负号所代表的是方向的不同, 解题时要有正方向的规定。 2.常用推论 1 j (1) 平均速度公式:v v0v 2 (2) 一段时间中间时刻的瞬时速度等于这段时间内的平均速度: 2 2 v o v (3) 一段位移的中间位置的瞬时速度: (4) 任意两个连续相等的时间间隔( T)内位移之差为常数(逐差相等) :x = X m - X n 二m - n aT2考点二:对运动图象的理解及应用 1.研究运动图象 (1)从图象识别物体的运动性质 (2)能认识图象的截距(即图象与纵轴或横轴的交点坐标)的意义 (3)能认识图象的斜率(即图象与横轴夹角的正切值)的意义 (4)能认识图象与坐标轴所围面积的物理意义 (5)能说明图象上任一点的物理意义 2. x —t图象和v—t图象的比较 如图所示是形状一样的图线在x —t图象和V—t图象中,

第一章运动的描述单元测试题及答案

第一章《运动的描述》单元测试题及答案. 运动的描述单元测试题 一、单项选择题。是质点的中,不能看作下1.列物体

)( 计算从北京开往广州的的火车途中所用的时、A 间研究绕地球飞行的航天飞机相对地球的飞行、B 周期时,、沿地面翻滚前进的体操运动员C 比较两辆行驶中的车的快慢D、是正,确的中描系参关下2.列于考的述)( A、参考系必须是和地面连在一起的物体、被研究的物体必须沿与参考系的连线运动B 参考系必须是正在做匀速直线运动的物体

或、C 是相对于地面静止的物体、参考系 是为了研究物体的运动而假定D A为不动的 那个物体B的半圆弧3.如右图,某一物体 沿两个半径为R C ,则它的位移和路程分别 C运动到由A 是 2 ( ) A、0,0 B、4 R向下, πR C、4πR向下、4R D、4R向下,2 πR

4.氢气球升到离地面80m的高空时从上面掉落下一物体,物体又上升了10m后开始下落,若取 向上为正,则物体从掉落开始至最终落在地面时的位移和经过的路程分别为 () A、80m,100m B、-80m,100m C、80m,100 m D、-90 m,180 m 5.下列关于平均速度和瞬时速度的说法中

正确的是 () A、做变速运动的物体在相同时间间隔里的平均速度是相同的 B、瞬时速度就是运动的物体在一段较短的时间内的平均速度 C、平均速度就是初末时刻瞬时速度的平均值 D、某物体在某段时间里的瞬时速度都为零,则该物体在这段时间内静止 是的确正,法说的度速加于关列下 6.( ) A、物体的速度越大,加速度也就越大 B、物体的速度为零,加速度也一定为零 3 C、物体的加速度大小等于速度的变化量与时间的比值 D、物体的加速度的方向和速度的方向总是一致

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第一章运动的描述

第一篇力学基础 第一章运动的描述 教学时间:5学时 本章教学目标:理解运动的绝对性和相对性;理解位置矢量和位移的不同含义;能够根据运动方程求速度和加速度,能够根据速度和加速度求运动方程的表达式;掌握伽利略变换公式,能够根据相对运动公式解决相关问题。 教学方式:讲授法、讨论法等 教学重点:能够根据运动方程求速度和加速度,能够根据速度和加速度求运动方程的表达式。 在经典力学中,通常将力学分为运动学、动力学和静力学。本章只研究运动学规律。运动学是从几何的观点来描述物体的运动,即研究物体的空间位置随时间的变化关系,不涉及引发物体运动和改变运动状态的原因。 §1.1 参考系坐标系物理模型 一、运动的绝对性和相对性 运动是物质的固有属性。从这种意义上讲,运动是绝对的。 但我们所讨论的运动,还不是这种哲学意义上的广义运动。 即使以机械运动形式而言,任何物体在任何时刻都在不停地运动着。例如,地球就在自转的同时绕太阳公转,太阳又相对于银河系中心以大约250 km/s。的速率运动,而我们所处的银河系又相对于其他银河系大约以600 km/s。的速率运动着。总之,绝对不运动的物体是不存在的。 然而运动又是相对的。

因为我们所研究的物体的运动,都是在一定的环境和特定的条件下运动。例如,当我们说一列火车开动了,这显然是指火车相对于地球(即车站)而言的因此离开特定的环境、特定的条件谈论运动没有任何意义正如恩格斯所说:“单个物体的运动是不存在的——只有在相对的意义下才可以谈运动。” 二、参考系 运动是绝对的,但运动的描述却是相对的因此,在确定研究对象的位置时,必须先选定一个标准物体(或相对静止的几个物体)作为基准;那么这个被选作标准的物体或物体群,就称为参考系。 同一物体的运动,由于我们所选参考系不同,对其运动的描述就会不同。 从运动学的角度讲,参考系的选择是任意的,通常以对问题的研究最方便最简单为原则。研究地球上物体的运动,在大多数情况下,以地球为参考系最为方便(以后如不作特别说明,研究地面上物体的运动,都是以地球为参考系)但是。当我们在地球上发射人造“宇宙小天体”时,则应以太阳为参考系。 三、坐标系 要想定量地描述物体的运动,就必须在参考系上建立适当的坐标系。 在力学中常用的有直角坐标系。根据需要,我们也可选用极坐标系、自然坐标系、球面坐标系或柱面坐标系等。 总的说来,当参考系选定后,无论选择何种坐标系,物体的运动性质都不会改变。然而,坐标系选择得当,可使计算简化。 四、物理模型 任何一个真实的物理过程都是极其复杂的。为了寻找过程中最本质、最基本的规律,我们总是根据所提问题(或所要回答的问题),对真实过程进行理想化的简化,然后经过抽象提出一个可供数学描述的物理模型 现在我们所提的问题是确定物体在空间的位置。若物体的线度比它运动的空间范围小很多时,例如绕太阳公转的地球和调度室中铁路运行图上的列车等;或当物

第一章 运动的描述单元测试(含答案)

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第一章运动的描述

第一章运动的描述 【本章阅读材料】 一.参考系 1.定义:在描述一个物体的运动时,选来作为标准的假定不动的物体,叫做参考系。 2.对同一运动,取不同的参考系,观察的结果可能不同。 3.运动学中的同一公式中涉及的各物理量应以同一参考系为标准,如果没有特别指明,都是取地面为参考系。 二.质点 1.定义:质点是指有质量而不考虑大小和形状的物体。 2.质点是物理学中一个理想化模型,能否将物体看作质点,取决于所研究的具体问题,而不是取决于这一物体的大小、形状及质量,只有当所研究物体的大小和形状对所研究的问题没有影响或影响很小,可以将其形状和大小忽略时,才能将物体看作质点。 三.时间与时刻 1.时刻:指某一瞬时,在时间轴上表示为某一点。 2.时间:指两个时刻之间的间隔,在时间轴上表示为两点间线段的长度。 3.时刻与物体运动过程中的某一位置相对应,时间与物体运动过程中的位移(或路程)相对应。 四.位移和路程 1.位移:表示物体位置的变化,是一个矢量,物体的位移是指从初位置到末位置的有向线段,其大小就是此线段的长度,方向从初位置指向末位置。 2.路程:路程等于运动轨迹的长度,是一个标量。 当物体做单向直线运动时,位移的大小等于路程。 五.速度、平均速度、瞬时速度 1.速度:是表示质点运动快慢的物理量,在匀速直线运动中它等于位移与发生这段位移所用时间的比值,速度是矢量,它的方向就是物体运动的方向。

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