Uppeldi og menntun - 01.01.2003, Qupperneq 44
ÞEGNSKAPARMENNTUN
Kristján Kristjánsson 2003b. Þroski réttlætiskenndar barna: Staðreyndir og gildi. í Jón
Hjaltason, Kristján Kristjánsson og Sigríður Stefánsdóttir (ritstj.), Afmæliskveðja til
Háskóla íslands (bls. 183-201). Akureyri: Hólar.
Lickona, T. 1991. Educating for Character: Hoiv Our Schools Can Teach Respect and
Responsibility. New York: Bantam Books.
Lög um grunnskóla nr. 66/1995.
McLaughlin, T. H. 2000. Citizenship education in England: the Crick report and
beyond. Journal ofPhilosophy of Education, 34:541-570.
McLaughlin, T. H. og Halstead, J. M. 1999. Education in character and virtue. í T. H.
McLaughlin og J. M. Halstead (ritstj.), Education in Morality (bls. 132-163). London,
Routledge.
Mayer, J. D. og Cobb, C. D. 2000. Educational policy on emotional intelligence: does
it make sense? Educational Psychoiogy Revieiv, 12:163-183.
Menntamálaráðuneytið. 1999a. Aðalnámskrá grunnskóia. Ltfsleikni. Reykjavík, höfund-
ur.
Menntamálaráðuneytið. 1999b. Aðalnámskrá grunnskóla. Samfélagsgreinar. Reykjavík,
höfundur.
Nash, R. J. 1997. Ansivering the ‘Virtuecrats': A Moral Conversation on Character
Education. New York and London, Teachers College Press.
Nussbaum, M. C. 1988. Nature, function, and capability. Oxford Studies in Ancient
Philosophy, aukarit 1:145-184.
O'Hear, A. 1981. Education, Society and Human Nature. London, Routledge.
Solomon, R. C. 1995. A Passionfor Justice: Emotions and the Origins ofthe Social Contract.
Lanham, Rowman and Littlefield Publ.
Tooley, J. 2000. Reclaiming Education. London, Cassell.
ABSTRACT
The author rehearses some commonly-heard conservative and radical objections to
the idea of citizenship education. He then explores another radical objection, implicit
in the tenets of 'character education' and 'socio-emotional learning' but rarely stated
explicitly. According to this objection, citizenship education politicizes values ed-
ucation beyond good reason, by assuming that political literacy and specific
(democratic) social skills, rather than transcultural moral and emotional basics, are
the primary values to be transmitted. The author explains how this objection is based
on three major disagreements about a) the good and the right, b) pluralism, and c) the
connection between morality and politics.
Kristján Kristjánsson er
prófessor í heimspeki við Háskólann á Akureyri
42