4º ESO Teoría Compl

4 ESO
Educacin tico cvica
Introduction
The reality of human life is peculiar. It is not just another thing in the world and universe. A range of information and different perspectives are necessary in order to understand, explain, analyse and take it into consideration. What are we? What is the human being? We could look in a science book for a scientific explanation, or in a catechism or religious book to find out the religious angle, or an anthropology book to understand the special socio-cultural characteristics. We could even resort to literature and cinema to see ourselves as beings full of feelings and passion. While the answer may be very simple, once we stop and think about it we realise how complicated an issue it actually is. The same question we ask about the human being in the general sense - "What are we?" -, can also be asked by each of us from an individual point of view - "What are we?" "What am I?" "Who am I?" If someone asks us, "Who are you?", we quickly give our name, as if that explained everything. But a name is not always enough. I am my name, but maybe it does not define me. I might have to say something more, talk about my sisters and brothers, my parents, my city, my friends; or I could also describe myself: tall or short, the colour of my hair, my constitution, etc. Or maybe I have to talk about my achievements: what I've done, what I've achieved; or maybe, even, what I expect to do: go to university, have a family, go on an important journey, etc All these things define us, and, in a sense, none of these things are enough by themselves. This is just one of the reasons why it is said that personal life, each life - not only human life as a biological species -, requires many outlooks. It requires us to recognise and appreciate the integral dimension of human life. Several points of view and perspectives are needed to contemplate human life, each person's life. The same happens when we are looking at a landscape or any other object, we only see part of it, and we need to move around it to see other perspectives, other angles. We are not just biology, we are not just biography, we are not just feelings, we are not just intelligence, and we are not just citizens: we are all that, and more. The study of human beings as citizens, which is the objective of this book, should not be done in an isolated manner, detached from all the other factors that are part of us. Human life cannot be split into segments of perspectives. The segment of an orange is not an orange, it is only part of it; it is an orange when it has all its segments. The same happens with personal life; it cannot be broken into several pieces where just one part, one dimension is studied. Hence the term integral dimension.
Education for Citizenship and Human Rights. Unit 1
Contents
1. We are Heirs: Genes and Culture
Origins and Originalities The human being is a strange reality, the result of the interaction of several realities. Firstly, we have a body, or maybe we should say that we are a body, and this body we are/have is the result of the biological evolution of our species, and also of our own evolution, and that is why it is very important to look after it. But we are not only biological beings. To a large extent, we are made of culture and of the society in which we live. We are also the result of cultural influences. Each of us is heir to a biological trajectory and some cultural influences. The human being is the result of the interaction between genetics and culture, of both things at the same time. Our origins consist of genes and culture, the internal and external aspects. But we are not only the result of this interaction; we are not just a product; we also do things and create ourselves. Thus, in the same way that we say that we have an origin, we must also say that we have originalities.
Human being: each one of us ORIGINS ORIGINALITIES Nature (biology, genetics) + Culture (society)
- what we do, say * the fruit of our: freedom and responsibility
A Great Debate: Nature or Culture? Hundreds of erudite books and scientific magazines have dealt with the conflict between nature and culture. This debate is not far detached from our daily life and we must have heard of, or even discussed it, but perhaps in other ways. On the one hand, we have heard someone saying hundreds of times, He is like his parents!, Genes always show up in the end!, The most important thing is biological nature. On the other hand, we have also heard That comes from experience, There is no such thing as nature, just history and culture. This can also be debated using the example of twins: think of two genetically equal twins, with the same socio-cultural factors. Would they be equal? No, because each one is the way he is, with his own personality. And where does this personality come from? Genetics? Education? These are the terms of the debate. Present-day science usually gives a complex view. We are culture, but not just culture. We are also biology, but not just biology. We are bio-cultural beings. REMEMBER: This debate, from either point of view, tends to clear the individual of any responsibility, because those saying that we are the result of genetics defend that there is nothing we can do, and so do those stating that we are the result of education. Both arguments conceal what we are: complex beings, the result of biology and culture, but also people who decide and act, people who change their own and others' lives.
ACTIVITIES: 1. Which of the following do you think is the most appropriate word to define what we are? (Look it up in the dictionary and give your reasons: human being, person, individual, man, conscience, citizen. 2. Choose one of these options: Are we the result of our inheritance (nature) or of our life circle (society, culture)? Or both? Or none of them? Give your reasons. 3. Think about a situation in which you turn to nature or culture to justify something you have done but do not want to admit to.
2. We Are Many Things: A Plural Identity

As we have seen, there are many terms that define human life, many dimensions, and when we threaten it, when we threaten a person's dignity, we reduce it to just one dimension and deny diversity. If the human being is plural and diverse, the way in which we approach him or her should also be different. Many times, we try to explain it from only one point of view, like when we try to define an object by just observing one of its sides. Bearing in mind all of the previous ideas, and in order to simplify this difficult matter a little, we could say that there are four main dimensions to the human being and, consequently, four perspectives, four different ways of explaining what he is, what we are. The human being can be seen from four perspectives: from above, from inside, from outside and from below. 1) From above: the spiritual, religious or transcendental part of the person; according to this perspective, the human being is willing to transcend; 2) From outside: the socio-cultural dimension or "citizenship"; the human being is defined as a social being by his relationships and sense of belonging; 3) From inside: this perspective concentrates on the deepest part of the person, the personality itself, and tries to ignore the external part: the human being is a psychological, emotional and internal being. 4) From below: the physical or biological perspectives (genes); the human being is an element of nature, a biological species, another living creature. These four dimensions are correct but separate. In a complicated way, we are all of them. Nowadays, many of the ideas on this matter reduce human richness to one unique dimension; this is a mistake.
ACTIVITIES: 1. Human life occurs within these four dimensions. All human activity may be seen from the perspective of these four dimensions. According to this statement, how could we define friendship from each perspective? 2. Which do you think is the most important dimension? Why? Are basic dimensions and important dimensions synonyms?
3. Creating our Biography

Biology and Biography Human beings not only have a fundamental biology, but also a biography. We could say that biology is what we have, while biography is what we do with the resources we have, from biological to cultural factors. Human life, each life, is not made; each person has to build his life, hence the importance of thinking about these matters. Being a citizen means being a person, but we cannot be a person without an identity. Strangely enough, one needs the other, in other words, we also need other people to achieve a personal identity. This is why this matter is so important and transcendental. To write our biography we need three major elements: - what we are, our qualities, our aptitudes and abilities - what we aim to be, our life project, our vocation - our circumstances We all have some resources and possibilities, and this is why we - helped by education - have to discover our abilities; they might be related to sport, they might be artistic abilities, or a capacity for scientific investigation, among others. Thus, it is important to know ourselves and value what we have. But it is also important to know what we want to be, in other words how we are going to use our abilities: to know our vocation, what attracts my attention, what my calling is. It is also important to be aware of ones physical and social circumstances. If some of these factors fail, feelings of frustration and unhappiness arise.
BIOGRAPHY Abilities + Vocation + Circumstance
ACTIVITIES: 1. Of the three factors that make up biography, which do you think is the most important? Why? 2. Look for the biography of an important person like Velzquez. How are these three factors expressed through his life? 3. If you had to write your biography or CV, what would you say? How would you organise it? What are your abilities, vocation and circumstances?
Like a Novel Human life, our biography, could be compared to a novel. Novels have a plot and suspense, just like our own lives. We create the plot from our experiences and from the characters we come across. Our life makes sense when we tell it, when we narrate our experiences. We like telling people about our life and listening to others talk about theirs. We like stories, tales, adventure films; we like to identify ourselves with their characters and heroes. We also have to create a character in our life, so we must think a lot and choose the character we want to play, the story we want to tell about ourselves. Therefore, we must pay attention to our life, our wishes, our motivations, and to others.
4. Motivation, Autonomy and Health Being Autonomous Writing our biography is a way of being autonomous. An autonomous person is someone who decides for himself, who makes his own rules. Meanwhile a heteronomous person is someone who lives through others and not through himself. Of course, being autonomous does not mean living without counting on others; an autonomous person counts on others, listens, takes advice and knowledge from others. Autonomy is not the same as independence; it's about making your own decisions, but not in opposition to others. To be an autonomous person we need to organise our wishes, our motivations or, as was said before, our vocation. What do we want in life? What do we value? What do we want to achieve?
Human Motivation The psychologist A. Maslow designed a pyramid of human motivation that became famous. This pyramid organises human wishes, from the most basic to the most important. It is also an organization of human needs. Lets look at this pyramid.
ACTIVITIES: 1. Look up in the dictionary the following terms: self-fulfilment, self-esteem, social acceptance. 2. Everything we do, or almost everything, can be found within this pyramid. Try to think of an example of each step from your own experience. 3. How would you explain that a person remains on one of the first steps and doesnt aim higher? 4. What relationship could be established between this image and the dimensions of human life? 5. Who do you think is a happy person? What does happiness mean?
Biography and Health Building our life means taking care of all that we are. This involves looking after our biography (the importance of reflection, criticism, etc), but also our biology. As human beings, we need to help each other and comply with some rules. This does not mean an end to our freedom, rather it is the path to total freedom, to be able to develop our biography and climb the steps of the pyramid. We can help others by taking care of ourselves, because, in a very basic way, this is part of mixing with other people. This can be reflected in terms of personal hygiene or respect for others; when a colleague is speaking, for instance, we wait our turn to speak. Good personal hygiene is also essential when mixing with others.
Introduction
In order to be aware of what is at stake when talking about citizenship, it is important to know the origin of this word. We use the term citizenship in order to describe the condition of being a citizen, that is, the person who lives with other people and shares common spaces with them. Although its etymological origin relates this word to civitas (city), it is not applied to the people who live in a city in order to differentiate them from the ones who live outside of the city - in the country, or outside of the city. We are not describing a geographical space, rather an ethical, political and cultural one, a space where rights, obligations and values are found. This is a common space among human beings, a very special biological species that has always been described as an intermediate species between animals and gods throughout the history of civilisation. This intermediate condition turns the human being into a vulnerable and dependent animal and that is why we can say that man is a social animal. In order to satisfy his necessities, the human being depends on others; he is not fulfilled by himself alone. This idea becomes even clearer if we have a look through the first and the last years of human life. Necessities are fulfilled through actions. For instance, the need to eat makes us look for food, we work in order to get it, we learn how to prepare it in a healthy way or even organise the day according to the different meals. Life in the ethical, political and cultural space that we call citizenship is not a result of the sum of actions carried out by all the individuals who want to satisfy their needs. Not everyone does everything at the same time. Rather than a sum of actions, society is an interaction of actions whose aim is to fulfil common needs. This interaction has been described using many metaphors: a mosaic, a puzzle, a net, an organism, a machine, etc. In every case there is always productive interaction between two important elements: person and community, fraction and totality, individual and city. The ethical, political and cultural space is a result of that interaction. For instance, the values, rules and symbols that rule the different spaces where our daily life is developed family, neighbourhood, school, friends come as a result of interaction, that is, actions from people who count on others. This counting on others is the basis of citizenship. The following could be the formula for coexistence: Coexistence = feeling + arguing + acting From this interaction, society is born as a space where some people count on others. However, citizenship exists when we count on others in order to coexist. Citizenship describes a project of coexistence because there is a common life plan that is not just limited by biological survival (surviving on other species) neither by plain zoological coexistence (the coexistence of other species). There is a plan of coexistence where the coordination of goals, aims and means is established. In other words, coexistence exists when we count on others when feeling, arguing and acting.
Contents
1. Keys to Creating Our Citizenship In the same way that none of us were born knowing what physics or chemistry were, so none of us were born knowing how to coexist. Coexistence requires a learning period and that is why we say that citizenship requires learning. It is not a matter of learning values, rules or symbols, but learning how to count on others within that common space. There are a couple of key elements that could help us to build this citizenship. Learning to differentiate between the groups we belong to and fit into. Social Philosophy has always differentiated between primary and secondary groups. For the first group, they use the word community and for the second one they use the word association. The table below could help us to specify the meaning: Primary Groups Community Based on natural links, on shared feelings. Secondary Groups Association Based on interest and rational calculation
The relationship is spontaneous and personal, The relationship is impersonal and formal, based on values based on rules, regulations and laws Family, Clan, Tribe, etc. Schools, Companies, Hospital, etc.
Citizenship cannot be built without the primary groups conviction and the secondary groups cooperation. Second key element: We should know the history of values, rules and symbols. The interaction that makes citizenship possible is the result of a coexistence produced throughout time. The history of the idea of citizenship can teach us that there is always some tension among natural and artificial elements. For example, our parents nationality, the place where we were born or the institutions we have been integrated into without being asked our opinion (our name, the registry, childhood habits). They are all natural elements in conflict and interaction with our will or personal life plan. In that way, citizenship in the ancient world was more focused on citizenships natural condition than on consent. Meanwhile, consent, meaning peoples free will, is the most important thing in the modern world. Even if we are born in a certain country and have the legal condition of belonging to that country, we may not identify ourselves with that country and want to change citizenship because we are not convinced by its values, rules or symbols.
ACTIVITIES: 1. Search for some everyday expressions containing the words listed below and classify them depending on their relationship with citizens. Urbanity, from Latin urbanitas,-atis, it means courteousness, courtesy, attention and good manners. Civility, from Latin civilitas, -atis, it means sociability and urbanity. Civic-mindedness, a term originating in France that has two meanings, (1) zeal for one's homeland, institutions and interests, (2) respect by the citizen of the rules of public coexistence. Manners, term with different meanings (1) The way something is executed or occurred; (2) Someones bearing and manners, (3) Skill, ability, cunning; (4) Peoples quality or class. Legality, (1) Prescribed by law and in line with it, 2. adj. Belonging or related to law. 3. adj. True, precise, loyal and straight when carrying out one's positions functions.4. adj. Loyal or formal in one's behaviour. Rough: Rude, unpolished, uncultured, without doctrine or teaching.
2. Organising Citizens: Institutions and Participation

Social Rules: From Interaction to Institution Social interaction is not produced spontaneously, rather it happens in a culturally and socially regulated way. This regulation is complex and fills the ethical, political and cultural space with rules, regulations, symbols and values. In the same way that we need to learn the traffic rules if we want to drive a car, we also have to learn citizenship's rules if we want to drive through it. Not all of the rules are the same nor are they equally important. Rules do not appear by magic, rather they are the result of repeated interaction that has been recognised. When this happens, interaction creates an institution. For instance, if someone has a specified skill and it is recognised by others, the rest of society accepts that that person deals with that task and accepts him as having that function or playing that role. Sports are a good example, because there are some rules whose existence we have to accept in order to count on others. Without those rules, sports would not have any sense or value. Through sports we check that rules constitute the activity of playing: chess, football, basketball, etc. The game is based on the players participation and skills, but also on the rules they are submitted to. It also happens in society: there is no game (citizenship) if there are no players (citizens); and at the same time there is no coexistence (participation) if there are no games (social institutions). Socialisation, Participation and Representation The process through which people are integrated into a society is called socialisation. Through the citizenship terms of social, political and cultural life, social integration is a process through which we learn roles or functions in which the rules of citizenship are visible. Let's use the theatre metaphor to better understand it. Social life is like a play where there are some roles. The people playing the roles are no longer individuals, they are characters. The plot stops being a written script and becomes action. The distribution of time and the knowledge of roles generate a series of rules that everybody has to respect for the play to be successful. If the actors do not play the role they have been assigned, they will not be integrated and the play might fail. If the people who make up society only think about themselves while coexisting with others, social disintegration will take place and we will find socials atoms instead of citizens. Primary socialisation has its origin in the family and that is why family life is the first common social space through which we access the group of social institutions. The first time citizenship is learned happens in the family and it will be developed through other experiences in educational, professional, religious, cultural and political institutions. For integration to be complete, people have to learn to participate. If there is no participation, there will be no integration. There are spaces in social life where integration is only possible thanks to direct participation by those affected. There are also spaces where participation is carried out by representatives.
Types and dimensions of Citizenship Political Social Economical Civic Intercultural Membership, participation and integration into the different spheres of human life Political Related to political institutions such as parties, unions and proxies Related to social institutions such as neighbourhood, educational and health associations. Related to economic institutions such as companies, the stock market and consumption. Related to civic institutions such as trade associations, maritime guilds or professions. Related to cultural, recreational, charitable and religious traditions.
3. A Royal Family There are many examples of family that we can come up with. A good example, well known by everyone would be the Spanish Royal Family. The Spanish Royal Family is very important, but it is formed like most families: a generation, values (love, devotion, etc...), dedications, activities, etc.
CONSTITUCIN ESPAOLA Artculo 56. 1. El Rey es el Jefe del Estado, smbolo de su unidad y permanencia, arbitra y modera el funcionamiento regular de las instituciones, asume la ms alta representacin del Estado Espaol en las relaciones internacionales, especialmente con las naciones de su comunidad histrica, y ejerce las funciones que le atribuyen expresamente la Constitucin y las Leyes. 2. Su ttulo es el de Rey de Espaa y podr utilizar los dems que correspondan a la Corona.
ACTIVITIES: 1. Visit the webpage of the Spanish Royal Household and make a table containing all the members of the Royal Household. Describe them briefly, add some information and, above all, find out what kind of work they have been assigned (their occupations). 2. Your family is another example, the one you have closest. Make a table the more complete, the better containing, as with the Royal one, all its members. They also deserve a description and write down their occupations (what kind of work, what they studied...)
4. Out into the World, Loaded with Values As we are seeing, human life is a relationship, and human relationships are not moved just by biological and physical forces, but also by values. A value is a thing we appreciate, an important thing for us, the reason why we do things. Values are usually expressed with abstract words such as solidarity, freedom, comradeship, but they are fed by concrete actions, by little actions that give them meaning. Values mark our relationships with others and with ourselves. Carefully look at the table of values below. These values are reflected in attitudes and actions that we all can adopt.
ACTIVITIES:
1. Here you have a list of values. You can surely think of some more. Focus on the values related to family, friends and neighbours. Complete the following table in your notebook (adding some more values):
DEFINITION (dictionary) I THINK IT IS IMPORTANT BECAUSE AN ACTION WHERE IT IS PRESENT,and that I can undertake IS
VALUES respect sincerity
Introduction
To talk about citizenship automatically suggests talking about coexistence. We have already seen the complexity of human life in the previous units; to set out the citizenship issue cannot be undertaken of the entire person. And a person is basically communication, society, and being present with and for others. The human being is, as the ancient Greeks once said, a social animal. Referring to society is not making an allusion to something unknown. In the previous unit we already learnt that the fundamental constitution of society is family, friends, neighbours, etc. Therefore, society is the group of relationships within which we move, which allow us to develop and live, even though they may, at times, cause us difficulties. We can live in society thanks to the effort of all of its members. Each of us has a function in society, and we are able to live, and even enjoy, thanks to society and its social, political and cultural institutions. Society works thanks to rules or laws; they are not merely tools of oppression, punishment or sanction. Thanks to rules we can do many things, thanks to rules we can be free as rules give us possibilities. Rules (or laws) can be compared with paths in the jungle; it could be said that it is annoying that one should go along these previously drawn paths, that they are inhibiting us, but if it werent for those paths we would not be able to reach the other side or move inside the jungle. To live our lives immediately suggests that we use the paths and rules that are given to us and that we give ourselves. Imagine what might happen if every day when we woke up we had to invent the rules that might be useful for that day (from the most elementary to the most complex)! Surely we would waste a lot of time (and we wouldn't get anything done), and even moreso if we imagined that the next day we would have to invent them all over again. Therefore, it is useful, good and very healthy to use the rules or paths that are at our disposal. And this does not stop us from questioning some rules, as nothing guarantees that a path is always valid or that there are no alternative paths. On the other hand, human coexistence is not always harmonious or friendly. There are times when conflict arises. It also happens that there are persons who, by using the freedom and the possibilities that coexistence offers, act for their own benefit or interest. They are people who want to impose their point of view and their lifestyle. Imagine, for example, a thief who steals money from a person, or a terrorist group that wants to impose its criteria on the majority by using weapons and violence. This is precisely why the existence of rules and laws is necessary, as they do not only attack this selfish, unsupportive or violent behaviour, but also, and more importantly, they guarantee everybody's freedom. This is precisely the function of law: to guarantee everyone's freedom. The lives of citizens cannot do without rules. We can call this the normative dimension of civic responsibility.
Contents
1. The Organisation of Freedom: Conflict and Cooperation
From Freedom to Freedoms In the social organisation of human interaction, the Law plays an important role. When Law is studied it is always divided into two parts, on one hand private law, which groups the subjects related to citizens' private lives as well as family relationships, property, agreements and the acquisition of citizenship. On the other hand, public law groups subjects related to citizens' public life, such as participation in public activities, the election of individuals to public office, the management of public assets and in general, the regulation of common activities. These two parts of the Law are only understood when there is a general reflection about the meaning of laws and justice, that is to say, when there is an ethical reflection that provides arguments on issuing the best laws, organising them in the best way within the different codes and applying them most justly. Within this overall reflection about general interests, the common good or common standards, there is a central idea around which all the others revolve: the harmonising of individual freedom with the freedom of other individuals. Therefore, learning about citizenship can be defined as learning about everybodys freedom, not only that of one individual but of a group of individuals. Without this harmonising of freedoms there are only individuals and no citizens. On top of this reflection on the freedom of all people, the Law distinguishes between "freedom" in general and "freedoms". And it deals with "public freedoms" when analysing, regulating and encouraging the public dimension of personal freedom. For example, the first things that dictatorships and tyrannies do is annul the most basic "public freedoms", such as freedom of conscience, thought, freedom of speech, the right to protest, and freedom of association and participation. Exercising citizenship is to promote and defend these public liberties, within the double meaning of the liberties of all people and the liberties of all dimensions of human life. Regulating Conflict and Social Cooperation The interaction of liberties is carried out through a double movement, on the one hand through disintegration, separation and confrontation, what we might call conflict dynamics. On the other hand, through the movement of integration, unification and cooperation, we have what we might call cooperation dynamics. Both movements have positive and negative aspects. The Law adopts these dynamics as regular so that higher standards of liberty, justice, equality and pluralism might be socially applied. The following table shows us this double possibility:
Positive aspects
Conflict dynamics - Outrage and rebellion in the face of unjust situations. - Individuality and critical capacities of citizens. - Social change and dynamism.
Negative aspects
-Disorder and breaking of rules, regulations and laws. - Sacrifice and heroic behaviour not considered by laws. - Personal suffering and pain caused by fighting and confrontation. - Risk of the levelling out of responsibilities. - Complacency with mistakes. - Projects are always carried out in groups.
- Coordination of individual actions. Cooperation - Integration of differences into common dynamics projects. - Achieving of common purposes and aims.
2. Authority, Legality and Legitimacy From Power to Powers Learning about citizenship does not only consist of learning about how political power functions. Although it is necessary for us to analyse the close relationships between political power and citizenship, it is important that we extend the reflection on citizenship to other spheres of power. In this way, citizenship is not only exercised in the face of political power but also in the face of any despotic, tyrannical or abusive show of power. It is important to extend the reflection on power to other fields of daily life, such as the financial, professional, civil, family or educational aspects, where we often confuse power with other qualities that are necessary for the organisation of these activities. This way, we can at least distinguish the following types of powers: POWER-COERCION (force); capacity to make someone do something by force. POWER-CONTROL (power); capacity to convince without forcing someone's will. POWER-AUTHORITY (exemplary); capacity to convince by guiding someone's will through example. POWER-LEGALITY (democracy); capacity to convince and make someone comply with the laws, harmonising the liberty of all by seeking the common good. From Authoritarianism to Authority In closed societies, the greatest risk in terms of the use of power in all its guises is authoritarianism, that is to say, to abuse the authority that one has. Sometimes, in sports teams the behaviour of captains or coaches is authoritarian, they abuse the power they are given or the trust deposited in them in order to promote their own interests instead of general or common interests. Active citizenship is one of the best ways of ending any sort of authoritarian behaviour because it promotes the capacity to criticise, participation and joint responsibility in the exercising of freedom. In fact, active citizenship helps us to distinguish, in all elements of life, between power (and its forms) and authority (and its perverted form of authoritarianism). Ways of Recognising Authority: Legality and Legitimacy Even though power and powers arise from the interaction of liberties, we, the citizens do not accept just any sort of power or authority. We demand that powers and authorities have an ethical, political and cultural foundation or basis. This basis or foundation is called legitimacy. According to Max Weber, legality is one of the ways of legitimising political power and it has become the most accepted way of breaking away from all sorts of authoritarianism, thus promoting spaces for democratic citizenship.
TYPES OF LEGITIMACY FOR POLITICAL POWER ACCORDING TO MAX WEBER Traditional legitimacy Charismatic legitimacy Characterised by: Tradition is the source or basis for power; doing things as they have always been done. Personal charisma is the source or basis for power: because of his charisma or personal qualities.
Legitimacy based on constitutional legality The rule of law, laws or the constitution are the source or basis for power: in line with the law.
3. The Promotion of Justice: Rights and Responsibilities The Law: Between Law and Rights Learning about citizenship is directly related to the learning of laws. This does not mean that those who know all the laws by heart are better citizens than those who do not know them. We mean that active participation in a social and political organisation is supported by or based on (legitimised by) an ordered set of laws. This systematised and ordered set of laws receives the name of Law. Unlike the social habits, customs or right or wrong forms of social behaviour, this is about written rules, structured and organized according to the subject they regulate. For example, the highway or traffic code gathers in a written, structured and organised manner the laws that regulate driving. In the same way civil or criminal codes bring together the laws that regulate property or crimes against a person's life. Law is also referred to in terms of the right to make a claim for a just cause, for example when we say "I have the right to X, as if it says: it is justice that I am granted X". In this sense, the term rights describes the pretensions of justice that people or citizens claim before legally constituted authorities.
Justice: Between Responsibility and Responsibilities Learning about citizenship is also directly related to learning about responsibilities. In the same way that we cannot separate heads from tails on coins, neither can we separate rights from responsibilities. Any claim of a just cause entails a responsibility exercised by the person who carries it out. If some neighbours demand sports facilities for their neighbourhood because they have the right, they have to do it in a responsible manner, that is to say, using the adequate methods, attending to the corresponding institutions and, above all, taking joint responsibility for the claim. That is why we speak about responsibilities in plural, as, apart from legal responsibilities, there are others, which can be social, cultural or civil.
ACTIVITY: Good citizens or well-behaved citizens?

At the end of the 18th century the philosopher Immanuel Kant was posed an important problem related to citizenship. What is the relationship between a good person and a good citizen? Is it necessary to be a good person (in moral terms) in order to be a good citizen (in legal terms)? Kant was so convinced about the value and importance of citizenship that he asserted that even a town of intelligent devils would be interested in coexistence among citizens. Man is obliged to be a good citizen although he is not obliged to be a morally good man. The establishing of a state has a solution, even for a town of devils, as surprising as it might sound, whenever they are intelligent, and the problem can be formulated as follows: Organising a crowd of rational human beings who, for their conservation, jointly demand universal laws, even when each one tends internally to evade the law means establishing a own constitution so that, although their particular feelings are the opposite, they please both, so that the result of their public behaviour would be the same as if they did not have such inclinations. (Kant, Perpetual Peace, Tecnos, Madrid). - Do you agree with Kant? Can a good person be a bad citizen? Can a good citizen be bad person? Find reasons for your answer.
4. LEARNING CITIZENSHIP THROUGH COEXISTENCE AT SCHOOL The Most Familiar Spaces for the Participation of Citizens Besides learning about rights and responsibilities, learning about citizenship is learning about feelings. Even though they appear in writing in a code or document, rights and responsibilities are not part of a lesson of civic responsibility that we have to learn by heart. They are part of a lesson of civic responsibility that has to be performed during our daily lives and, above all, in those spaces where we usually exercise our freedom. We do not study the constitution or human rights in order to know them by heart, rather we study them in order to be better citizens. This means that citizenship has a vital and practical dimension that is a task, a training programme, and an exercise. In the same way as before playing a game or carrying out a sporting activity we have to perform warm-up exercises to be in shape and give the best of ourselves to the team, so we have to understand and train in the rights and responsibilities of our most familiar spaces. The School: A Space with Rights and Responsibilities In order to perform this warm-up it might be interesting to know the rules that govern coexistence in the schools to which we belong and in which we participate. Let's remind ourselves of this dynamic of rights and responsibilities through the following table from which we have taken some articles:
De los derechos de los alumnos y alumnas Art. 15. Derecho a una formacin integral. 1. Todos los alumnos y las alumnas tienen derecho a recibir una formacin integral que contribuya al pleno desarrollo de su personalidad. 2. Para hacer efectivo este derecho, la educacin de los alumnos y las alumnas incluir: a) la formacin en valores y principios recogidos en la normativa internacional, Constitucin Espaola y en lEstatut dAutonomia de la Comunitat Valenciana. b) La consecucin de hbitos intelectuales y sociales, y estrategias de trabajo, as como de los necesarios conocimientos cientficos, tcnicos, humansticos, histricos y de uso de las tecnologas de la informacin y de la comunicacin. c) La formacin integral de la persona y el conocimiento de su entorno social y cultural inmediato y, en especial, de la lengua, historia, geografa, cultura y realidad de la sociedad actual [] 3. Los alumnos y las alumnas tienen derecho a que sus padres, madres, tutores o tutoras velen por su formacin integral, colaborando para ello con la comunidad educativa, especialmente en el cumplimiento de las normas de convivencia y de las medidas establecidas en los centros docentes para favorecer el esfuerzo y el estudio. De los deberes del alumnado Art. 24. Deber de estudio y de asistencia a clase. 1. El estudio es un deber bsico de los alumnos y las alumnas, que comporta el desarrollo y aprovechamiento de sus aptitudes personales y de los conocimientos que se impartan. 2. La finalidad del deber al estudio es que, por medio del aprendizaje efectivo de las distintas materias que componen los currculos, los alumnos y las alumnas adquieran una formacin integral que les permita alcanzar el mximo rendimiento acadmico, el pleno desarrollo de su personalidad, la adquisicin de hbitos intelectuales y tcnicas de trabajo, la preparacin para participar en la vida social y cultural, y la capacitacin para el ejercicio de actividades profesionales. 3. Este deber bsico, que requiere del esfuerzo, de la disciplina y de la responsabilidad por parte de los alumnos y las alumnas, se concreta en las siguientes obligaciones: a) actitud activa, participativa y atenta en clase, b) Participar en actividades formativas c) Asistir con material y equipamiento necesario d) Realizar las tareas encomendadas por los profesores [] f) Respetar el ejercicio del derecho y el deber del estudio de los dems []
Decreto 39/2008 del Consell de la Generalitat Valenciana
ACTIVITIES:
1. Observe how the rules and regulations of your school are organised. Analyse the number of articles, titles and sections of these rules and regulations and observe the progression and development being used. 2. Read the rights and obligations that we give you here as an example throughly. Summarise them in your own words. What are the standards that are underlined and defended? Education for Citizenship and Human Rights. Unit 3 7
Introduction
The exercising of our citizenship is always done in a historical context that is always evolving and changing. Therefore it is important to approach the exercising of citizenship from a historical point of view. That means, knowing that our pretentions to citizenship are not the first and will not be the last. In recent decades, moral philosophy and politics have not approached citizenship only in legal terms, as if the practise of the citizenship was only reduced to the relation between the people and the legal systems or legislation itself. Nowadays, as well as speaking of legal citizenship, we use terms such as social, cultural, economic and even intercultural citizenship. In order to refer to all of these things as part of peoples' democratic life we shall speak of "democratic citizenship". In this unit we will look at how the concept of citizenship has changed, and to what extent it has been related, from the very beginning, to political organisation. Sometimes we refer to political organisation in terms of government (polis, republic) and this is the reason why it is important to understand the relationship between citizenship and types of states. Nowadays we only speak of true citizenship when there is a state ruled by laws, values and human rights. We also describe political organisations as democracy, describing not only the forms of government, but also a form of participating in public matters, of identifying with a political community and promoting a worthwhile existence for all human beings. One of the most important institutions in the development of democratic citizenship is the Public Administration. It is a part of an executive power, not only in a national sense, but also in the context of an autonomous region and in a local sense. Nowadays, democratic citizenship is not only practised on a national level. On the one hand it is open to a cosmopolitan citizenship, where the people in a country consider themselves as citizens of the world; for example the way people in Spain are citizens of the European Union. On the other hand, democratic citizenship is open to an environment of proximity in which local and autonomous powers participate. In Spain, the city halls and autonomous regions are institutions that administer increasingly more public services every day. This idea of service has developed historically as the ideas of separation of powers and social justice have become part of citizens' democratic convictions.
Contents
1. The Historic Conquest of Citizenship Athens and Ancient Citizenship The concept of citizenship appeared in Greece in the 5th and 4th centuries before Christ. It describes the way free individuals, who because of their condition could take responsibility for the dealing with public matters, participated in city life. These cities were actually medium-sized towns called polis. This term refers to a city-state, which means, not only the union of citizens but also the way in which they were organised. Not everyone had the condition of citizen (polits), because women, children and slaves were not considered capable of taking on the responsibility of running the city. The ones who had the condition of citizens were obliged to participate in the running of the city, holding positions in equality and changing positions from time to time. Rome and the Limits of Laws Another important moment in the history of citizenship came with the expansion of the Roman Empire. Rome developed the Greek idea of citizenship and spread it throughout the Mediterranean. Roman Law developed the procedures for taking part in the life of the Republic and obtaining citizenship. To be a citizen of Rome was a privilege and honour people from other places could achieve if they obeyed the laws of the Empire or the Republic. From the first century before Christ to the third after Christ, the concept of citizenship changed, not only because it spread throughout the Mediterranean, but because it raised a very important problem: could only those who obeyed Roman laws be citizens? Was it possible to have another law, another Republic and another way of being a citizen? Stoic philosophers like Seneca and Cicero set out an interesting transformation of the concept of the citizen and extended it to individuals capable of submitting to the laws of reason, as if the city in which they had to live was not a real city as had been seen up until then, but rather a virtual city in which all human beings could participate. National Citizenship, Modern Citizenship This tension between the real citizenship imposed by Rome and the virtual citizenship in which one took part only by using reason and considering himself to be part of the world, would mark the birth of the modern concept of citizenship. Apart from this tension between written and unwritten laws, from the 6th century onwards, the concept of citizenship would be directly related to the new ways of understanding the Republic which, from then on, would receive the name of nation. Citizenship became national and was limited by the state of belonging to a territory, by the link to a sovereign power and by the achievement of certain benefits in exchange for certain responsibilities. With the appearance of modern nations, sovereignty was the responsibility of the nation as a whole (national sovereignty) or of the people defined as a group formed by all individuals (popular sovereignty).
ACTIVITIES:
1. Create a little history of the idea of citizenship:

Citizenship in was characterised by.. ATHENS ROME MODERN
2. Citizenship and the Rule of Law From the State of Nature to the Rule of Law From the 17th century onwards a concept of citizenship was consolidated that has lasted until today. It is a citizenship we can call legal because it is related to the capacity to submit to laws or the Law and transform both laws and the Law. This double movement of observance and transformation of laws defines the concept of modern citizenship. To describe this double movement political philosophers thought it was important to differentiate between two ways of understanding the organisation of social and political life. On one hand, there is the primitive and gregarious form in which individuals are all in conflict because they consider each other as wolves (homo homini lupus). This form is called the state of nature and is not the state of civilised and intelligent people. On the other hand, there is an evolved and educated form in which individuals cooperate and are capable of giving way in their ambitions so that everyone can be a part of the project of the city. This form receives the name of rule of law, because the relation between laws and the Law is a criterion to measure the level of civilisation. The state of nature (barbarity) is in complete opposition to the rule of law (civilisation). The Rule of Law and the Social Contract This leap from barbarity to civilisation happens when individuals are capable of submitting to the rules of a contract. The citizen is the person who is ready to make this leap and assume the consequences. The rules, norms, laws and values that are treated in this contract form a rule of law. Citizenship according to Two Modern Philosophers: Locke and Rousseau J. Locke Essay on Civil Government Being men free, equal and independent by nature, none of them can be withdrawn from this situation and submitted to political power with his consent. This is given by an agreement celebrated with others to meet and integrate in a community destined to offer them a good, safe and peaceful life together. Two Treaties of Government J. J. Rousseau The Social Contract This act of association creates a moral and collective body, composed of as many members as the assembly contains votes, and receiving from this act its unity, its common identity, its life and its will. This public person, so formed by the union of all other persons formerly took the name of city, and now takes that of Republic or body politic; it is called by its members State when passive, Sovereign when active, and Power when compared with others like itself. Those who are associated in it take collectively the name of people, and several are called citizens, as sharing in the sovereign power, and subjects, as being under the laws of the State. The Social Contract. Or Principles of Political Right
ACTIVITIES:
1. Define the following expressions: State of nature, rule of law, social contract. 2. Read Locke and Rosseau's texts carefully. What stands out in each of them? How do they understand political association (contract)?
3. From Liberal State to Social State The Liberal Rule of Law After the liberal revolutions of the 17th, 18th, and 19th centuries, the rule of law was called liberal rule of law. This form of political organisation made individual freedoms the centre of democratic citizenship. These are the true freedoms, because public powers have the obligation to guarantee, consolidate and strengthen these individual freedoms as the basis of democratic citizenship. Social State and Welfare State After the socialist revolutions of the 19th and 20th centuries, the rule of law was called social rule of law. This form of political organisation makes social conditions, material necessities and economic resources the centre of democratic citizenship. So that fundamental rights were not just formal rights or rights only recognized on a paper, the defenders of the social state proposed equality as the centre of democratic citizenship. The social state did not promote equality of results but it did present equality of opportunities, so that the less capable citizens could participate as equals in public life. This concern for equality produced some new rights called social rights. Among these we can find the right to education, healthcare and cultural training. The social state not only protected citizens, it also trained them and promoted them in order to encourage their welfare. This is why we can say that we have passed from a social state to a welfare state. Social and Democratic Rule of Law The Spanish Constitution was one of the last European constitutions of the 20th century. When it was written it adopted aspects of the liberal and social state. This summary of political traditions is one of the biggest efforts of the constitution because liberal- and socialistinspired traditions can rule from it. A summary that does not refer to the existence of rights and laws but to the recognition of values that are not the property of any political or ideological tradition therefore receive the name of higher values.
Artculo 1 de la Constitucin Espaola 1. Espaa se constituye en un Estado social y democrtico de Derecho, que propugna como valores superiores de su ordenamiento jurdico la libertad, la justicia, la igualdad y el pluralismo poltico. 2. La soberana nacional reside en el pueblo espaol, del que emanan los poderes del Estado. 3. La forma poltica del Estado espaol es la Monarqua parlamentaria.
Artculo 10 de lEstatut dAutonomia de la Comunitat Valenciana 1. La Generalitat defender y promover los derechos sociales de los valencianos que representan un mbito inseparable del respeto de los valores y derechos universales de las personas y que constituyen uno de los fundamentos cvicos del progreso econmico, cultural y tecnolgico de la Comunitat Valenciana. [] 4. La Generalitat, en el marco de sus competencias y mediante su organizacin jurdica, promover las condiciones necesarias para que los derechos sociales de los ciudadanos valencianos y de los grupos y colectivos en que se integren sean objeto de una aplicacin real y efectiva.
4. Social Justice and Division of Power Democratic Citizenship and Social Justice Without the rule of law democratic citizenship is impossible. There can be other forms of citizenship (legal, social, economic, global), but without a social and democratic rule of law there are no guarantees that individuals can develop within all the dimensions of their lives as citizens. They could do it as voters, as consumers, as patients, as believers, but democratic citizenship allows a complete development of all dimensions of life. One can be citizen in a non-democratic state, but citizenship would be limited and restricted. When we speak of democratic citizenship we describe the conditions of belonging to a political community and also the conditions of participation. The level of integration and participation facilitates the application of the values of liberty and equality. Furthermore, they make the justice within which they are expressed be not just a nominal or virtual justice, it also measures up to the people and is a justice with a human face, receiving the name of social justice. Democratic Citizenship and Separation of Power Unlike restrictive concepts of citizenship, democratic citizenship is a citizenship that limits power in general. When there is a real consciousness of democratic citizenship it is difficult to exercise power in an arbitrary or tyrannical way. Democratic citizenship is the best tool against despotism and tyranny because it promotes the separation of power. The three traditional powers are legislative power (creation of laws), executive power (governs according to the laws) and judicial power (applies laws and justice). The separation of power is what we could call a principle of democratic health, because it allows some powers to correct the others and these powers do not last over time. Allowing citizens to be in charge of the administration of small matters, rather than presenting them with the governing of bigger matters means you interest them in the public good and you make them see the need that all people work to produce this good. First you occupy the general interest and, by working for the wellbeing of fellow citizens, they acquire the habit and love of serving them. Alexis de Tocqueville, Democracy in America. El Estado de derecho no es slo una cosa de juristasel Estado y el derecho no son sino medios oportunos, puede que imprescindibles para un fin ms esencial: no se hizo el hombre para ellos, sino ellos para el hombreA quienes en rigor ms importa que aqul exista, funcione y sea real y formalmente respetado, no es tanto a los gobernantes sino a los ciudadanos, a sus derechos, a sus libertades y a sus necesidades; y muy especialmente les interesa a aquellos que pueden protegerse menos, o nada, por sus propios medios, empezando por los de carcter econmico. E. Daz, Filosofa del derecho. Legalidad y Legitimidad
ACTIVITIES: 1. What is democratic citizenship? Why is the separation of power so important? 2. Read the texts by Tocqueville y E. Daz carefully. What title would you give each of them? What ideas are the authors defending?
Introduction
Human rights have become the ethical, social and political reference of our time. Their proclamation has meant new attitudes and a new mentality towards social, political and cultural issues. They are major principles and ethical values which ethically guide our behaviour from a social point of view. As we know, in a human being we cannot separate the social and individual aspects, so we could say that they are like an ethical lighthouse for our behaviour. They are not just ethical references for political constitutions and legislations in different countries; they also help and promote people's social and political activities. Human rights are therefore the backbone of active citizenship. Nevertheless, the use of human rights is often questioned due to their lack of credibility. It seems that writing human rights into laws and constitutions is enough, but it isn't. It is not enough that human rights are approved in laws; they have to be a part of the social and political life of our countries, because if that does not happen they lose credibility and trust. What does it matter if they are written but not applied? What is the point if they are protected only by words and not actions? Apart from a crisis of credibility, there is also another problem: that they are just used for protesting and as a way to solve conflicts. But we forget that they are also used as a way of building a responsible and active citizenship, they can help create shared projects in which rights are not just used for protest, but also as a means of imagining a shared life together. Human rights are an ideal that can encourage the realisation of social life. They are often great principles, norms or values that are rendered useless, but we also have to look at the positive side: they teach us what we can achieve by changing laws and rules. They let us withdraw from our conventionality and pull away from the idea that laws are fine as they are. Human rights are a motor of change, not only so that we can protect them in words, but also as a means of inventing laws that will make them real. When human rights form part of a constitution - the legal project of countries and regions -, they are the legal form that guarantees the bond of citizenship. By recognising ourselves in human rights, we recognise ourselves as sharing a common dignity upon which we have the right to insist. In addition, and this is important, this dignity can belong to everyone, not just a few. Thanks to human rights we can aspire to an international and global citizenship But, as mentioned previously, they must be human rights that help, guide and plan, thus becoming the duty and reponsibility of all states and every one of us. The human rights, human duties and human responsibilities of every one of us can become the heart of a common mission.
Contents
1. Human Rights
What are they? Human rights are a way of acknowledging and demanding the dignity of all human beings. Human rights are not just a series of values we have more or less agreed upon. They bear a lot of responsibility because each right creates obligation and duty. If we recognise and accept the right to work as a right this means that we need to organise society so that we create conditions that guarantee work for everyone. This, of course, bears a great responsibility for all, every single person and mankind in general. That is why we must speak of rights, duties and responsibilities. Human rights are not a "fairytale" we should tell from time to time and neither are they a mere imposition from the Western world. They are a grand ethical project that can bring together citizens at all levels. When were they founded? World War II (1939-1945) saw some of the greatest acts of cruelty in the history of mankind. After the war, states considered that it was necessary to have a series of legal and institutional rules so that such a crimes could not happen again. With that purpose, the Declaration of Human Rights was written in 1948, which was in part based on the Declaration of the Rights of Man and of the Citizen from the French Revolution in 1789. The different countries that would later form the United Nations reached a consensus and the Universal Declaration of Human Rights was created. On what are they based? To base something on something else means to explain it, to give reasons for why it was done that way and not another. In this case the question is: why these rights and not other ones? We agree and reach a consensus because these values are desirable and defensible. It is not that they appear to be good because we agree, because agreeing on something does not necessarily guarantee its goodness. In the Declaration of Human Rights we can find three ways of justifying and explaining these rights: 1. Individualist justification (anti-state); human rights are individual and natural, prior to the State and therefore claimed by individuals and groups in the face of the State; States must acknowledge these rights. 2. Statal justification (contractual); rights are the result of a contract or agreement between the governors and governed, rights depend on the authority of the State. 3. Statal justification (historical); rights appear with the different forms of State of the modern era. There are no rights prior to the State. The State, in its various forms, is the one that proclaims them. Maybe human rights can be considered as invariably human and therefore have to be protected, guaranteed and promoted by States.
ACTIVITIES:
1. Write a short history of the devising of human rights. Pay attention to these three dates: 1776, 1789, 1948. 2. What is the difference between saying something is good and therefore we agree, and saying that as we agree therefore it is good? 3. What would you base human rights on? How would you justify them? Why have they to be obeyed?
2. The Three Generations of Rights

The affirmation of human rights was not something instantaneous and isolated. It was the result of a historical process. Therefore, we speak of the generations of rights. In other words, moments in which human rights appeared, or rather, when rights were recognised. It is the story of a mankind that has given the human being increasingly more safeguards for certain basic values.
THREE GENERATIONS OF HUMAN RIGHTS Basic principles: Main value
FIRST A fundamental moment in the recognition of human rights is the French Revolution (1789). Its ideals of freedom, Civil and political rights: equality and fraternity are a guide for the Right to live, to property, to different generations of rights. The first freedom of conscience and generation, the one in which the French expression, the right to freedom Revolution took place, has liberty as a of movement and association, symbol. It was the recognition of civil and the right to participate in political rights. People had the chance to politics, etc participate in decision-making, they are recognised as people with the capacity to act. SECOND The second generation of human rights completes the first one. Rights referring to individual freedom are not enough; it is necessary to also proclaim those rights related to the social and community dimension. These rights refer to equality and justice. A big step is taken towards social responsibility in terms of these rights. It is not enough to allow a laissez faire attitude. It is necessary to promote, protect, guarantee or motivate certain rights. THIRD Nowadays, even though legally protecting rights is still difficult, there has been a call for a third generation. This would be the modern version of fraternity and it is called solidarity. It was created to promote human interests such as peace or a clean environment and implies a global understanding of mankind. This set of rights would complement the United Nations Declaration of 1948.
Freedom
Economic, social and cultural rights: The right to culture and education, the right to healthcare, the right to work.
Equality
The right to a clean social environment, the right to peace.
Solidarity
ACTIVITIES: 1. Which of the three generations of rights is most important to you? Why? 2. Look for the terms "freedom", "equality" and "solidarity" in the dictionary. Why are they the basis for the Declaration of Human Rights? 3. Look for or imagine an example of a violation of freedom, equality and solidarity.
3. Reading Your Rights

On the 10th of December 1948, the United Nations General Assembly approved the text of the Universal Declaration of Human Rights. It has a preamble and 30 articles. You can find the full declaration easily. Here we offer you a selection of articles. Read them carefully:
Article 1 All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should acts towards one another in a spirit of brotherhood. Article 3 Everyone has the right to life, liberty and security of person. Article 4 No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms. Article 5 No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment. Article 17 1. Everyone has the right to own property alone as well as in association with others. 2. No one shall be arbitrarily deprived of his property. Article 18 Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance. Article 19 Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers. Article 21 1. Everyone has the right to take part in the government of his country, directly or through freely chosen representatives. 2. Everyone has the right to equal access to public service in his country. 3. The will of the people shall be the basis of the authority of government; this will shall be expressed in periodic and genuine elections which shall be by universal and equal suffrage and shall be held by secret vote or by equivalent free voting procedures. ACTIVITIES: 1. Read the articles from the Universal Declaration of Human Rights (you can use the ones shown above or look for the full Declaration). After that: - summarise each article with a word or sentence; - explain each one in your own words; - choose the most important one (and the reason for this); - choose the least important one (and say why); - imagine you had to reduce the list to 10. Which ones would you keep? - try and write a new article Article 25 1. Everyone has the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control. 2. Motherhood and childhood are entitled to special care and assistance. All children, whether born in or out of wedlock, shall enjoy the same social protection. Article 26 1. Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional education shall be made generally available and higher education shall be equally accessible to all on the basis of merit. 2. Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace. 3. Parents have a prior right to choose the kind of education that shall be given to their children. Article 29 1. Everyone has duties to the community in which alone the free and full development of his personality is possible. 2. In the exercise of his rights and freedoms, everyone shall be subject only to such limitations as are determined by law solely for the purpose of securing due recognition and respect for the rights and freedoms of others and of meeting the just requirements of morality, public order and the general welfare in a democratic society. 3. These rights and freedoms may in no case be exercised contrary to the purposes and principles of the United Nations.
4. The Rights, Duties and Responsibilities of Citizens

Human Rights are not mere instruments of protest. They imply a commitment by the people to respect and care for them. This means that in the same way that rights are expressed, so are duties and responsibilities. They are demands that I can make and commitments I must accept. Try to fill out the chart of rights, duties and responsibilities following the examples given. MAFALDA
ACTIVITIES: What do you think this Mafalda cartoon means? Write a brief comment on it. Article RIGHTS DUTIES RESPONSIBILITIES
I have the responsibility to ensure that this does not happen and if I saw it happening I should report it to the authorities.
Everyone has the right to life, Therefore I must liberty and security of person. not attack the life or integrity of any other person.
No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.
17
1. Everyone has the right to own property alone as well as in association with others. 2. No one shall be arbitrarily deprived of his property.
18
Everyone has the right of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practise, worship and observance.
I shall not criticise I have to take care that that person, anyone for having a for example a classmate, can different religion or express his opinion freely. belief to mine.
Introduction
Unlike the ancient world, where the exercising of political power and the organisation of society were related to features or characteristics of certain people in positions of authority, the modern world is radically different. Power and society are structured by laws written in documents that are within everyones reach. These texts or documents regulating political power and describing the way institutions function according to certain values, moral ideals or philosophical principles are called constitutions. These documents are not just compilations of laws or political institutions. Theyre not just books containing the legal system of a place, theyre documents expressing a model of citizenship. In this unit we will study the Spanish Constitution of 1978 and well see how the foundations for the promotion of democratic citizenship are established in it. The Constitution expresses the will of the people, and what is technically considered as the general will or majority will of the people of a nation, town, country or certain society is recorded in it. The origin and organisation of power is clearly described in the constitution. The 1978 Constitution is democratic because it states that the Spanish people have the power, in other words, power is in the hands of citizens who are considered free and equal before the law. The Spanish Constitution promotes a model of democratic citizenship. In other words, it promotes a model of active citizenship where the people who make up the socio-political community can build democracy. This means two things: in the first place, it means that the constitution can structure the daily life of citizens and thats why we talk about a lived constitution instead of about a written one. Also, it means that the constitution not only regulates and structures duties, but also responsibilities. The organisation of rights and duties is not arbitrary, it does not depend on the arbitrary decision of any authority but on an ethical horizon of superior values present in the first article of the constitution, which reads: Espaa se constituye en un estado social y democrtico de derecho, que propugna como valores superiores de su ordenamiento jurdico la libertad, la justicia, la igualdad y el pluralismo poltico.
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1.From Transition to Constitution The 1978 Constitution was the result of a historic process called the transition. Since Francos death in 1975 until the promulgation of the Constitution in 1978 a certain amount of time passed which marked the leap from dictatorship to democracy, from a non-democratic political system to a democratic one. This movement from one political system to another one received the name transition because it didnt happen through political reform. The protagonists of the period debated between three possible solutions: Involution, mantaining the principles of the former system. Revolution, breaking with everything in order to create a new system. Reform, a progressive change from one system to another. Although the term transition is used to name the political period, it actually describes all the political, legal, social and cultural changes. All these changes led to a process whose result was the constitutional text. The process began some months before Francos death, after the assassination of Admiral Carrero Blanco (13th of December 1973), when the new president, Carlos Arias Navarro made a political speech proclaiming that social conditions in Spain had changed. The legal predictions of the Fundamental Laws (former regime) had ignored political realities (expectations of change). Although it was said that everything was well tied down, the Fundamental Laws were unclear and open to interpretation. Arias Navarro said that the former political system was based on joining things together and the new one on participation. The new government consolidated the expectations of change when the law on local administration was enacted. It accepted, without exception, universal suffrage and a decree law of association that would be tolerant to organised groups. Until then associations were not defined as the exercising of a citizen's right, rather they were a means of political control. After Francos death on the 22nd of December 1975, the Parliament and the Council of the Kingdom met in order to constitutionally proclaim the King. After the changes that followed Francos death, the government of Arias Navarro suffered a crisis, which saw Adolfo Surez Gonzlez come in as the new president. A new strategy appeared in which a fundamental law was substituted by the authorities and new instruments (Parliament, Referendum) that could be presented as the will of the nation were created. On the 15th of December 1976 the Law for Political Reform was brought to referendum. This was a decisive instrument of the political transition because: - The people became a decisive element of political reform. - The parliament would be a representative organ and have two chambers that would write the new constitution. - A pluralist system of parties was established and for the Constituent Parliamentary elections, held the 15th of June 1977, a new system was established.
ACTIVITIES:
1. Define the "transition" in your own words. 2. Look for more information about the "personalities" mentioned on this page.
2. The "Fathers" of the Constitution The elaboration of the Constitution was made possible because of the understanding and will to listen and get on with each other shown by the different political forces of the time. Without this spirit of respect, tolerance and agreement on fundamental values the Constitution would not have happened. But political forces are not anonymous entities; theyre moved by the effort and hard work of individuals. Among those individuals seven, to be precise, wrote our constitution. Theyre called the fathers of the Constitution.
DECLARATION OF GREDOS: On the 7th of October 2003, in honour of the 25th anniversary of the popular referendum on the Spanish Constitution, the authors of the Magna Carta, the socalled Fathers of the Constitution, with the exception of Jordi Sol Tura (who because of illness could not assist, rather he subscribed to the act from his home)-, met in the National Parador of Gredos, the same place where, in 1978, the guidelines of the Spanish Constitution were agreed upon. They signed and read, as a demonstration of their "pride and joy at the confidence that the citizens and their respective political parties placed in them, a text in which they asked for the values, principles and ground rules established in 1978 to be maintained, insisting that possible changes to the constitutional text should be done with the same spirit of consensus that existed back then.
ACTIVITIES:
1. Extend the information about the fathers of the Constitution. What did each one of them contribute to the Constitution? Which points were most important for them? 2. Why is it important and significant that theyre called Fathers? 3. What is the spirit of agreement? Why is it a value that should not be forgotten?
3. The Higher Values of the Constitution The Constitution, as we know, is not just a compilation of laws. Theyre laws based on, inspired and guided by values, the so-called higher values. But what is a higher value? It's best to find out first what a value is. A value is whatever makes something preferred, desired. It is something that guides our behaviour. A value is something that, if it disappeared from the world, we would think that something important and irreplaceable, for example, beauty, harmony, truth, etc has disappeared. In terms of social life and citizenship, values are whatever guides and provides a foundation for social and civic life. The "higher values" are the basic, fundamental ones from which other less important ones will be derived and on which the laws of the Constitution are based. These laws cannot go against these values, rather they have to develop and guarantee them. What are the fundamental values of the Spanish Constitution? Theyre clearly stated in article 1.1 of the Ttulo preliminar:
Espaa se constituye en un Estado social y democrtico de Derecho, que propugna como valores superiores de su ordenamiento jurdico la libertad, la justicia, la igualdad y el pluralismo poltico
ACTIVITIES: 1. These four fundamental values have a clear and exact reference in the Declaration of Human Rights. Remember this subject, referred to previously, and look for the exact Human Rights to which they are related. The articles of the Constitution develop these values. Look in the Constitution for an article that discusses each of these values. 2. These values guarantee and provide a basis for coexistence among citizens both at a national level and also in smaller areas. Coexistence in school, high school, class, etc also has to be based on these values, especially in the first three. Write an example of these values applied at school and pay attention to the necessary harmony that has to exist between them: Freedom in class means Justice in class means Equality in class means Harmony among them is necessary because
4. Reading the Constitution It is very important to read and be familiar with the Constitution, because it sets ground rules. It is really hard to play lets say football without knowing the rules, even the difficult ones, like the offside rule. Your teacher may have a copy of the Constitution. Its also really easy to find it on the Internet (for example on the Presidencia del Gobierno website). Below you will find several articles that you can start reading.
PREMBULO: La Nacin Espaola, deseando establecer la justicia, la libertad y la seguridad y promover el bien de cuantos la integran, en uso de su soberana, proclama su voluntad de: - Garantizar la convivencia democrtica dentro de la Constitucin y de las Leyes conforme a un orden econmico y social justo. - Consolidar un Estado de Derecho que asegure el imperio de la Ley como expresin de la voluntad popular. - Proteger a todos los espaoles y pueblos de Espaa en el ejercicio de los derechos humanos, sus culturas y tradiciones, lenguas e instituciones. - Promover el progreso de la cultura y de la economa para asegurar a todos una digna calidad de vida. - Establecer una sociedad democrtica avanzada, y - Colaborar en el fortalecimiento de unas relaciones pacficas y de eficaz cooperacin entre todos los pueblos de la Tierra. En consecuencia, las Cortes aprueban y el pueblo espaol ratifica la Siguiente CONSTITUCIN [] Artculo 2 La Constitucin se fundamenta en la indisoluble unidad de la Nacin espaola, patria comn e indivisible de todos los espaoles, y reconoce y garantiza el derecho a la autonoma de las nacionalidades y regiones que la integran y la solidaridad entre todas ellas. Artculo 3 1. El castellano es la lengua espaola oficial del Estado. Todos los espaoles tienen el deber de conocerla y el derecho a usarla. 2. Las dems lenguas espaolas sern tambin oficiales en las respectivas Comunidades Autnomas de acuerdo con sus Estatutos. 3. La riqueza de las distintas modalidades lingsticas de Espaa es un patrimonio cultural que ser objeto de especial respeto y proteccin. Artculo 6 Los partidos polticos expresan el pluralismo poltico, concurren a la formacin y manifestacin de la voluntad popular y son instrumento fundamental para la
participacin poltica. Su creacin y el ejercicio de su actividad son libres dentro del respeto a la Constitucin y a la Ley. Su estructura interna y funcionamiento debern ser democrticos. Artculo 16 1. Se garantiza la libertad ideolgica, religiosa y de culto de los individuos y las comunidades sin ms limitacin, en sus manifestaciones, que la necesaria para el mantenimiento del orden pblico protegido por la Ley. 2. Nadie podr ser obligado a declarar sobre su ideologa, religin o creencias. 3. Ninguna confesin tendr carcter estatal. Los poderes pblicos tendrn en cuenta las creencias religiosas de la sociedad espaola y mantendrn las consiguientes relaciones de cooperacin con la Iglesia Catlica y las dems confesiones. Artculo 27 1. Todos tienen el derecho a la educacin. Se reconoce la libertad de enseanza. 2. La educacin tendr por objeto el pleno desarrollo de la personalidad humana en el respeto a los principios democrticos de convivencia y a los derechos y libertades fundamentales. 3. Los poderes pblicos garantizan el derecho que asiste a los padres para que sus hijos reciban la formacin religiosa y moral que est de acuerdo con sus propias convicciones. [] Artculo 35 1. Todos los espaoles tienen el deber de trabajar y el derecho al trabajo, a la libre eleccin de profesin u oficio, a la promocin a travs del trabajo y a una remuneracin suficiente para satisfacer sus necesidades y las de su familia, sin que en ningn caso pueda hacerse discriminacin por razn de sexo. 2. La Ley regular un Estatuto de los Trabajadores. Artculo 48 Los poderes pblicos promovern las condiciones para la participacin libre y eficaz de la juventud en el desarrollo poltico, social, econmico y cultural.
ACTIVITIES: 1. What are the fundamental ideas of the preamble? What is a preamble? What is its function? 2. Read this small selection of articles and - Look up in the dictionary the words you dont understand. - Summarise each article in your own words. - On which value is each article based? What is it defending or guaranteeing? 3. Of these articles, which one do you think is most important and why?
Introduction
Citizenship does not only concern us; meanwhile, on the other hand, it cannot it be clearly categorised. Every community develops and changes depending on its citizenship. This is the reason why the term citizen does not only refer to our city, or even, in a wider sense, our region and country. Being citizens means being part of the world, this wide world. We cannot only be citizens of our city; we must open up to international citizenship. In the same way as we have an interest in the development of a participative and critical citizenship in our closest environment, our concerns should also shift to other levels of citizenship. We have to move from particularity to universality, that is, from the local to the global. Being a citizen also means taking world citizenship into account; being citizens also means being citizens of the world. Furthermore, if our citizenship is essentially and basically limited to our country Spain, and Spain forms part of Europe and enjoys relations with other continents, like Africa, due to its geographical proximity, or America thanks to historical links, our citizenship becomes even broader. If Spain, without the vital context that came from opening-up to Europe and to the rest of the world, is limited and reduced, our citizenship - our concept of citizenship - will also be limited outside this context. We are complete citizens provided that we place our local citizenship within the context of a universal citizenship. And to do that we need Europe.
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1. Spain in the World To know a country, city or any other place, it is not enough to find out about its customs, language or politics. We can only have a true knowledge of reality - of a country in this case if we are able to place it in context, and in this case it would be a double context: those of place and time. We can only know what Spain is according to its location in the world and history; this way, we go from a narrow concept of citizenship to a wide and cosmopolitan one. 1. 1. Spain from a geographical point of view
Some data taken from Wikipedia and supplemented with official statistcs pages, especially the Instituto Nacional de Estadstica (National Statistics Insitute) website (www.ine.es).
2. 1. Spain from a historical and social point of view Spain is a country with deep historical roots in Europe. A country which - as can be seen through its cultural heritage - has gone through some conflictive and magnificent times that contribute to explaining its current reality. Spain has its own personality and idiosyncrasies, characterised by several phenomena, like the discovery of America or its neutrality during the two World Wars. But at the same time, its history shares some aspects of the history of other European countries, when while conscience of its diversity - it declared itself a unified state and played a leading role in some of the most important chapters of modern European history.. Information from the official webpage of the Office of the President and the Ministry of Foreign Affairs and Development We recommend that you visit the webpage of the Ministry of Foreign Affairs and that, during your visit, you expand on the information you have already got.
ACTIVITIES: 1. Where is Spain? What is Spain like? Describe it physically. 2. What would you highlight from the data in this table? Why? 3. We can gather a lot of data about Spain. We suggest you visit the Instituto Nacional de Estadstica (National Statistics Institute) webpage. Research into your name, your surname, your city, etc. You can go all over the place even in English! http://www.ine.es/en/welcome_en.htm 4. After visiting the webpage of the Ministry of Foreign Affairs, and/or using other books and material, briefly answer the questions that you could be asked by a foreign teenager. What is Spain? Where is it? Does it have an identity? What is it?
2. One Culture, One Language. Instituto Cervantes Language is one of the signs that form a country's identity. Language is not only a means of communicating, but also a means of expressing a way of life, culture and tradition. Spanish is the official language, but not only in Spain; it is also the official language of LatinAmerican countries, and one of the most widely-spoken languages in the world. The international projection of Spain is also based on the language. Taking care of a common language means taking care of our citizenship, a citizenship open to the concept of universality. The Instituto Cervantes The Instituto Cervantes is a public institution founded in 1991 to promote and teach the Spanish language and disseminate Spanish and Spanish American cultures. The institution has centres all over the world. Its mission is to organise general and specific Spanish courses as well as courses on Spain's co-official languages. It also takes part in programmes and projects for the dissemination of the Spanish language, and organises cultural dissemination activities in collaboration with other institutions. Another important aspect is that this institution puts Spanish material and resources at people's disposal, especially on the Internet and even more so through the Centro Virtual Cervantes.
His Majesty the King of Spain - as Honorary President and the Spanish Prime Minister chair this institution. Spanish in the World Spanish in the World is the title of the reports that the Instituto Cervantes has published each year since 1998. These reports are descriptive articles regarding the scope and importance of the use of the Spanish language. These annual reports offer useful, and usually curious information on the reality of our language. Furthermore, you can find them for free on the Internet.
There are only 12 languages that exceed the 100 million speaker mark: Mandarin Chinese, English, Spanish, Hindi, Bengali, Arabic, Portuguese, Russian, Urdu, Japanese, Punjabi and German. According to these studies, the number of Spanish speakers in the world is around 380 million people. It is the third language in the world in amount of speakers (after Mandarin Chinese 885 millions and English 440) and in the amount of countries (about twenty) where it is the official language ACTIVITIES:
1. Briefly describe the symbol of the Instituto Cervantes. What do you think it means? 2. Find some more information about the Spanish language in the world. What data would you highlight? Do you think Spanish is an important language? Why? 3. Research into the use of the Spanish language (also of other languages) on the Internet. Do you think the number of speakers is proportional?
3. Spanish, European and World Citizens In all the units we have studied, including this one, we have been looking at the concept of citizenship as something personal: for us, that citizenship is Spanish. But citizenship cannot be limited; being a citizen means being open to others, to other cultures, other communities. Spanish citizenship can only be understood if it is regarded as a European and world citizenship. This is why we can say that we are Spanish, European and also cosmopolitan citizens. European Citizenship: The European Union and its Institutions The European Union is not a federation like the United States, or a mere organ of cooperation among governments, like the United Nations. It is a unique social, political and cultural reality. Its Member States are still independent sovereign nations, but they share their sovereignty in order to be stronger and have a global influence that none of them could have in isolation. A shared sovereignty means that the Member States delegate some of their decisive powers to the common institutions with a view to taking joint decisions, always democratically, about matters of common interest. There are three main institutions in charge of taking decisions: The EUROPEAN PARLIAMENT, representing the citizens of the European Union. It is directly elected by them; The EUROPEAN UNION COUNCIL, representing the Member States; and The EUROPEAN COMMISSION, defending the Union's interests as a whole. These institutions draw up the politics and legislations to be applied in the European Union. The Commission proposes the new rules (in principle) and the Parliament and the Council must pass them. The Commission and the Member States apply them, and the Commission guarantees their compliance. Other important institutions are the European Court of Justice, in charge of the compliance of European legislation, and the European Court of Auditors, in charge of funding. Apart from these institutions, the European Union has some other organisms that deal with specific matters. International Institutions: Towards a Cosmopolitan Citizenship (The UN) The UN may be the most important organisation of many other international organisations. The United Nations (UN) is the biggest international organisation. Its task is to facilitate cooperation on several matters such as international law, peace, international security, economic and social development, humanitarian matters and human rights. It was founded by 51 countries after the second Wold War in San Francisco (California) on the 24th October 1945. The UN consists of several administrative and management organisms, some of them as important as the General Assembly, the UN Security Council or institutions like UNESCO (in charge of education) or the WHO (World Health Organisation). The UN is chaired by a General Secretary, at the moment this post is held by Ban Ki-moon from South Korea, who took over the presidency on the 1st January 2007.
4. Sport: Driving Spain into the World. Hope and Identity. Citizenship is not an abstract concept; it requires some symbols and spaces for expression. Sport - with all its consequences - is a way of expressing and recognising citizenship, as well as promoting a country in broader contexts. Citizens look for some means of identification, and one of them is sport. The celebration of the Spanish sporting success is a way of gathering together different ways of showing and feeling citizenship, which - even if they are not enough by themselves are important, since they guarantee hope and a collective identity.
ACTIVITIES: 1. Briefly describe the photographs presented here, which are taken from different media. What do they suggest to you? Who are the protagonists? Write a brief CV for each one of them. 2. Why do you think the success of their sportsmen is important for a country? 2. Why do you think the common celebration of sporting successes is important? 3. Research and think. Here you have four successful sporting achievements (two team and two individual sports). What values are reflected in these successful achievements? What has been transmitted to citizens?
Introduction
Today's society is different to the one that existed not so many years ago. Our society is constantly changing. The most important characteristics of our era may be the transformation, transmission and dominion of information. We live in an information society where the leading role has been given to new technologies, especially those devoted to information; these new technologies are information technologies. Our society could not be understood without new technologies and their role both in this society and in human life in general. If citizenship is the result of its society, the citizens of this era must be in touch with new technologies. But new technologies usually work by themselves, establishing norms and social purposes, as well as economic requirements. Citizens in the information society must be critical, and they must curb automated actions. New technologies make us comfortable; allowing us to receive data and information, without having to make any effort. This is why citizens should be active, and understand how these technologies work and what we risk by using them. Active and critical citizenship will have to place information in a wider context, because information is essential for our society, the society of communication and experience. We not only have to be informed, we must know what to do with the information, how to use it and come to terms with it. Thus, we must be able to take a step back. It is not enough to have informed citizens; what we need are prepared and experienced citizens. The development and application of technologies does not provide the solution to our problems, but neither are they a disaster as regards more traditional ways of life. Therefore, they should not be forbidden, censored or restricted. What we need is a happy medium between these two attitudes, a responsible point of view, conscious of the advantages of new technologies, neither extolling nor condemning them, but using them to humans advantage. And this must be done with responsibility and caution. In the face of optimistic and pessimistic attitudes, we have to look for active, critical and, above all, responsible citizens.
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1. Technique, Technology and Citizenship? From Technique to Technology
Technique modifies the way we live, and how we survive. Animals have resources that allow them to survive like speed, the ability to fly and to hide; they all have some biological resource that allows them to live. But the human being does not have any specialised biological abilities, that is, biologically speaking he is lacking in resources and thus needs technique to compensate for this. The term technique means to create and produce something that cannot be found in nature, it is the act of creating devices. Natural and artificial things are on opposite directions, although it is true that the creation of artificial things depends on natural elements. Technique produces artificial things, but - as we have seen - this production is not arbitrary, we do it for a reason and with an objective in mind, thus some knowledge is required. Technique works together with human knowledge and - in the modern world - with science. This way, it offers maximum effectiveness and productivity. This scientific foundation of modern technique is called technology. Nowadays, science and technique are so close that a new term has been created in order to show this link: techno-science. New Technologies: From Analogue to Digital Citizenship New technologies are more intellectual, in other words, the physical elements (machines or devices) are not as important as the data transmission processes. These new technologies lead to social changes. Society will no longer be defined as industrial; rather it will be an information society, because information is the basis of new technologies. Information society, digital societies, these are the societies of todays citizenship. New technologies are digital. What does this mean? Technological processes are no longer real, analogue or representative; rather they are simplified and expressed in a code. The BIT is the base of the code. It could be said that the bit is the foundation of new society, the information society, the digital society. But what is a bit? It is the minimum information unit (Binary Digit). It can have two values: 0 and 1. It is transmitted quickly and electronically and it is the basic element of digitalisation. Digitalisation consists of converting any expression, image, number, text or signal into a binary digit; that is to say, into 1 or 0. Thus, the bit becomes the raw material of communication in the information society. And our entire computing environment from the computer to the mobile phone depends on digitalisation processes that convert all information into ones and zeros.
ACTIVITIES:
1. Look at the two watches; one is analogue and the other digital. Which one do you think is clearer? Which one do you think shows time in the most appropriate way? Why? 2. One of the most characteristic devices in our society is the remote control. How many remote controls are there in your house? Are they necessary?
2. New Technologies, New Society: Information Society. Information Society

Nowadays we talk about technological society, knowledge society, digital society, postindustrial society, computerised, interconnected society, telematics society or cyber-society. Information society may be the most appropriate way to define it, because new technologies depend on a new way of handling information. Human life is defined within the context of different information, and it is no longer traditional, rather it is digitalised. Human society has always been an information society, because culture is information. But the novelty of this era is the quantity and speed of its transmission. This information revolution, the digital revolution, offers some multimedia services combining text, image and sound. This revolution not only concerns leisure, but also society as a whole, its culture and citizenship. This new society that we live in is characterised, among other things, by: - The abundance of information. We have never had so much information available to us. Devices for accessing this information dominate our vital spaces: just think about all the computers and mobile phones. - The speed of communication. Information exchange is almost instantaneous. In the past, we had to wait several days for a letter to be answered, but nowadays the answer comes in a matter of minutes or seconds. These processes create a sensation of immediacy. They are the now technologies. - To be everywhere at once. New technologies allow us to be where we aren't, in other words, to see what is not in front of us. They are here technologies, which broaden our points of view. - Activity. Thanks to new technologies, we all are creators and transmitters of information. - Globalisation. As a consequence of its dynamic, this kind of technology extends around the whole planet. Information travels regardless of political or cultural frontiers. The Possibilities Offered by New Technologies These technologies offer us possibilities that we had not known about until today. For example: Working from home: Distance working. This kind of job increases the productivity of companies, as business expenses decrease. It guarantees flexitime, and it is not necessary to live near the company. Through this kind of work, we could reduce pollution, traffic-jamsetc. Distance learning. Traditional education is changing due to the development of multimedia services through the Web. Education possibilities are exploding and studying at a distance is now a reality. Remote Diagnosis. Medical information is also on the Web, making collaboration among doctors easier and improving the service given to their patients.
Tecnologa y globalizacin En estos momentos las relaciones entre individuos son mucho ms fluidas de lo que pudieron ser por ejemplo hace cien aos, y adems hay hoy unas cultura que compartimos al margen de nuestra preparacin cultural o profesional. Todos vemos los mismos programas de televisin, ciertas noticias son prcticamente comunes para todos... Es una experiencia que la mayora de nosotros habremos tenidos viajando a cualquier lugar de Occidente: vayamos donde vayamos tendremos un tema comn para conversar, un tema que ha sido planteado en algn momento por los medios. Eso se convierte en una especie de imaginario colectivo que todos compartimos y que sera impensable en otras pocas de la historia. Esto no es lo mismo que decir que nuestra cultura es idntica a las dems (...) En la poca de la globalizacin existe un miedo a esa globalizacin y mucha gente reacciona insistiendo con ms nfasis en la cultura local o regional, y la agresividad que existe en ciertos grupos tnicos tal vez signifique un tipo de protesta en contra de esa globalizacin. Otra cosa importante, a mi parecer, es que hoy en da es fcil cambiar los medios tecnolgicos en esa aldea global, pero no es tan fcil cambiar las mentalidades, que varan slo a largo plazo. Tal vez hay un cambio dentro de ochenta o cien aos. Puede que tengamos ahora mismo una tecnologa de una poca pero una mentalidad, un aparato simblico, de otra, de una poca anterior (...) P. BURKE: Tecnologa y cultura: un desencuentro, Ajoblanco, n 114, pp. 58-9.
3. Changes in Citizenship: In favour of an Active and Critical Citizen From Information to Experience
New technologies have many positive things, but we mustn't forget their risks. We should be able to put new technologies at our disposal, but not the other way around. It is important to have a critical attitude towards the society in which we live. Human life is not just information; some things cannot be limited to information. The human being needs to do something with information; here is where experience plays its role. Beyond the data, we need to give that information meaning. Information technologies, based on digitalisation, due to their nature tend to simplify reality, to reduce it. And the task of a critical society is to show the complexity of the human world. Life is difficult, and it cannot be limited to bits or digital structures; it looks for more complex, authentic and human ways of expression.
Information. Pieces of information that can be passed and received through different systems. Digitalisation has been the most powerful information processing technique. Knowledge. Knowledge is what we learn about our surroundings and ourselves. This kind of learning is not limited to the obtaining of information; rather it is capable of connecting details with each other. Experience. Beyond information and knowledge, experience connects information or knowledge with life itself.
ACTIVITY: Technology and Active Citizenship Thanks to new technologies, we run the risk of becoming passive beings. We think we can access anything from our homes, without making any effort. But we must act against this attitude and hone our sensitivity. Carefully read these critical texts that deal with new technologies and answer these questions: - What could disappear due to new technologies? What are we losing? Is recovery possible? How? Is everything as negative as it seems to be? - Why is it said that new technologies, or rather the misuse of new technologies turns us into disabled and incapable beings? - What is the difference between having information, having knowledge and having experience? Recovering Words in the Face of New Technologies Recovering language means talking with others. Information from the media prevents us from doing it, it can be seen in the suburbs. Why is there violence? Because we do not speak any more We need to stop doing some activities to start speaking again. I'm no example, because I think that there are many others who do more, but I do not have a car or a fax, I do not watch TV, and I hardly ever listen to the radio. This means that I'm back to reading. When a person gives up reading and writing, he is putting words aside, and consequently other people. Words are the first way of loving oneself. This is a social necessity threatened by information technologies. P. VIRILIO, El cibermundo, la poltica de lo peor, Madrid, Ctedra, 1999, p. 67 New Technologies Make Us Disabled ... new technologies allow us to avoid movement in order to live. In domotics, the remote control is not only used for changing channels, but also for light, temperature, shutters, etc. We don't need to walk towards a window in order to open it anymore; we just need to use the remote control. Thus, we are acting as disabled people instead of as people in full possession of their faculties. A capable man equipped with domotics, the man who lives in an automatic house, is the equivalent of an equipped disabled person (...). Some people are surprised at the idea of capable people using the same techniques as disabled people, who suffer because they cannot open a window, for example. P. VIRILIO, El cibermundo, la poltica de lo peor, Madrid, Ctedra, 1999, p. 68
4. Techno-Citizenship Internet, the world wide web, is nowadays the stimulus of the information society. Our society is a cyber-society thanks to the Internet, and those who are not connected are the marginalised people of our time. On the Internet, we can find any possible human act, for both positive and negative purposes. We shouldn't understand the Internet like those ominous people who compare the Internet with devil, condemning it wherever they go. But neither can we pin all our hopes on the Web, believing that it will bring us peace and harmony. We must be critical and think about the pros and cons, the possibilities for our creativity and our freedom that the Internet can offer us, while also remembering that it could also be our downfall. Internet and Democracy Some people think that the Internet can favour democracy and participation. They talk about democratic hope through the Internet; we may think that in the future, we will be able to vote for our representatives or decide concrete matters just by typing on our computer. This is called direct democracy. While it has always been rejected as expensive, with the Internet it could be possible. Nevertheless, this possibility also has some special features. We may, for instance, be influenced by passion, by the latest news, and vote only bearing in mind those often-manipulated events that occurred during the campaign. Thus, we run the risk of being cyberfools, as a theorist (I. Ramonet, El Pas, 25th July, 1996) once called it, since democracy - as this theorist stated - requires debate and calm.
TYPES OF CITIZENSHIP IN RELATION TO TECHNOLOGY CHARACTERISTICS Technological development is positive in itself. Potentially negative consequences are only accidental consequences. Technological problems will be solved with more technology. ATTITUDE Positive and optimist STANCE Innocent
TECHNOPHILE CITIZENSHIP
TECHNOPHOBE CITIZENSHIP
Technological development is negative. It keeps us away from nature and tradition. Values are forgotten. Society is damaged.
Negative and pessimistic
Innocent
TECHNORESPONSIBLE CITIZENSHIP
Technology is neither that positive nor that negative. It should be considered in its entire complexity. Contemporary citizenship cannot do without technology but neither can it entrust everything to it. We must be cautious and responsible.
Cautious
Critical and responsible
ACTIVITIES:
1. Write a conversation between three people talking about the pros and cons of mobile phones. Each of them must defend one of the attitudes we have seen about technology.
Introduction
Information society has presented democratic citizenship with many challenges. One of the most important is related to the questioning of the traditional functions held by democratic states in the configuration of citizenship. As democratic states, states lose control on two levels. On one hand, they lose control because of citizenships international dimension, that is, citizens have access to all information produced around the world and have the impression that states are unable to respond to global citizenships requirements. On the other hand, they are overwhelmed by citizenship's proximity, that is, that citizens want to be attended to as people and not simple consumers, users or files. This double challenge comes from a globalisation that is positive and negative aspects. Anti-globalisation movements can be understood as movements promoted by an alternative class of citizens who are dissatisfied in the face of the risks to the planet, global injustice and the loss of quality of life. In this unit we are going to focus on the two sides of globalisation so that our democratic citizenship can also become a cosmopolitan citizenship. This ambiguity in development cannot be hidden because it has created new types of poverty. Democratic citizenship cannot be built if it ignores those new types of poverty, because we cannot call citizenship democratic if there is no social justice. It can be called legal or national, but it cannot be called social or democratic. In order to avoid equality being a pure formality and to promote it as something real, it is important to know about feminisms contribution to the promotion of womens equality. In fact, policies associated with the promotion of equality and the fight against domestic violence could, for example, be understood as a sign of democratic citizenship. Citizens ability to organise themselves in emergency situations and when faced with disaster prevention is another important sign. Whats the point of scientific progress and development if they aren't put at populations disposal? We therefore want to consider a democratic citizenship able to promote a culture of prevention. A culture of mitigation, which puts humanitarian aid programs into practise, is as important as a culture of prevention that can be implemented when we know the civil defence services well enough. If we did not have those services, it would not be possible for us to build a democratic citizenship.
Contents
1. The Potential and Limitations of Globalisation
The Horizon of a Cosmopolitan Citizenship When learning about citizenship is not limited to the legal dimensions of human life, some new spaces open up to the exercising of civic responsibility. In these cases, we are not talking about civic responsibility on a local, regional or national level; rather its a potentially global and planet-wide civic responsibility. Mass media can inform us about what is going on in the planet instantly and its possible to become witness to anything that happens on the planet. This capacity to consider ourselves as individuals belonging to the human species in the most generic sense, who are able to react to distant causes, is known as cosmopolitan citizenship. It can also be called global citizenship and produces a kind of civic responsibility called planet-wide civic responsibility. Rights, obligations and duties are not limited by their closest environment; rather they can become universal and planet-wide. In that way, the universal aspiration of the first Greek and Stoic theories of citizenship, that nothing human is alien to me, could still be applied. Globalisation, An Unstoppable Revolution The term globalisation does not describe a state or a kind of political system; rather it is a social phenomenon that covers the whole world and contains the following features. It is a group of processes related to: Information society and the development of a transnational economy. It is a consequence of The Information Era. The increase in trade exchanges and permanent innovation in information technologies. The promotion of a social and cultural sensitivity towards the whole planet as one big system whose life is in danger. The promotion of international solidarity based on the spreading of respect for the Universal Declaration of Human Rights. These processes have such a dimension and such an outreach that they look unstoppable. National governments recognise their powerlessness when facing these changes alone and that is why they promote intergovernmental alliances to face these global changes. Globalism: The Risk of An Impersonal Globalisation Globalisation also has negative aspects. Two of them are obvious: the first is the transformation of the global village into a global jungle where the richest countries situate themselves within the commodities market in order to establish themselves in dominant positions. The second one is related to the construction of a planet-wide civic responsibility that turns its back on the most immediate needs of social justice. The defenders of globalisation do not always take little villages, minority cultures and people unable to access information society into consideration. The condemnation of these negative aspects has created new social movements with a planet-wide dimension that have been given the name of antiglobalisation movements.
WHAT ARE ANTIGLOBALIZATION MOVEMENTS? ARE THEY ALL THE SAME? They are critical movements who are against the process of globalisation BEYOND GLOBALISATION MOVEMENTS These movements are the ones that do not exactly criticise; rather they deal with problems caused by globalization by providing assistance. For instance, they look after poor people, but they do not criticise the causes of poverty. Some of the groups that mobilise against some of the aspects of globalisation could also be mentioned here, but theyre the ones that do not question the process itself. They criticise globalisation but also the systems and institutions that make it possible. Their criticism is addressed at the economic model, social structures or cultural spheres related to globalisation. According to them, the way of doing things needs to be changed. They are very critical, but they never use violence. They are movements that radically question globalisation, but as they use violence to do that, they disqualify any possible proposals they make. Violence means the denial of dialogue and it can never be used as an answer to conflict. For these movements, globalisation is a phenomenon of our time that offers the chance for humanisation, but only if it serves everyone, not only the interests of certain minorities. They propose major changes in the way globalisation is carried out. They do not reject it, but they do demand its transformation.
ANTISYSTEM MOVEMENTS
VIOLENT MOVEMENTS ANOTHER GLOBALIZATION MOVEMENTS
2. Sustainable Development and Quality of Life

A Giant With No Foundation The best image for describing globalisation would be that of a giant with no feet. We have to bear this image in mind in the practise of citizenship so that the horizon of a democratic citizenship that can become a cosmopolitan one is not weakened. This horizon has been fragile up to now because there are many marginalised areas on the planet. Entire towns and areas of the planet are on the sidelines of any kind of health-care, cultural, economic or social development. This fragility is a result of numerous conflicts and therefore we have to promote development if we want global peace. In fact, some decades ago, Paul VI claimed that "Development is the new name for peace". From Economic Growth to Sustainable Development The promotion of democratic citizenship is impossible without development. However, we have to know what we mean by development. Is it about reaching a goal of progress? Is it about modernising society? Is it about increasing the amount of accessible money so that we can consume even more? It is not easy to specify what we understand by development and that is why it is important to know a little about the history of this term. After World War II and the passing of the Universal Declaration of Human Rights, a double phenomenon occurred: the industrial production of consumer goods (rich countries) and decolonisation (poor countries). This double phenomenon, where economic growth and the desire for welfare in countries that did not have previous access to it came together to generate a future of transformation called development. However, this does not mean that development should be confused with economic growth. Democratic Citizenship and Sustainability Economic growth is an indicator, that is, a piece of data through which we can measure development, even if it is not the only one. This fact has transformed development theories so that other indicators are needed to measure it. If economic growth were the only factor, and health, environment and the next generations life werent taken into account we would be talking about unsustainable development. This emphasis on ecological dimensions transformed the concept of development, allowing us to talk about sustainable development. Sustainable development has become one of democratic citizenships most urgent tasks .
ACTIVITIES: 1. What is the relationship between economic growth and development? Is it the same thing? Can they be identified? Base your answer on a series of reasons. 2. Look carefully at the table of the different ways of understanding development. Express the three development ideas in your own words. Look for (or make up) some examples that correspond to each of the three ideas
3. Womens Equality and New Poverties

Feminism, Gender and Womens Liberation Modernitys political revolutions transformed the concept of citizenship in a radical way. Not only did people look for freedom, but also for equality; not only did people look for a negative type of freedom, but also a positive one. This fight for a positive and not strictly formal freedom extended to every human being. It was not only for male citizens of a certain income with rights of participation. The fight for positive freedom and equality was not only for male citizens, but also for everyone. Of all the groups, the most underprivileged were women and that is how feminism was born. In Spain, Emilia Pardo Bazn and Concepcin Arenal were two important figures that took the first steps in the implementation of real equality. Feminism is a social and political movement that demands the recognition of the same rights for women as for men. The first victories were earning the right to universal suffrage and real equality in terms of rights. One of their basic aspirations for womens freedom was the fight to achieve the same real freedom as males. In order to achieve it, they demand that the obstacles and gender barriers that still remain in democratic states are removed. When gender becomes an obstacle to the practice of citizenship, then gender policies become important. These policies aim to establish a balance, promote equality in representative positions and spread equality between sexes. Citizenship of Difference and Maternal Intelligence Feminism has significantly influenced the promotion of democratic citizenship. Rather than proposing a homogeneous citizenship based on a blind equality in the face of social, gender or educational differences, feminism has proposed a so-called differentiated citizenship. It is not a matter of segregation or marginalisation according to difference; rather it is approach situations or different groups that structurally block women's true freedom in a differentiated manner. For instance, the distribution of the family burden and the way jobs are structured cannot be carried out in the same for men and women. If family duties and housework are not better distributed there cannot be a true democratic citizenship. That is why feminism defends positive discrimination of women within the practise of citizenship. The importance of responsibilities as well as rights is very important for some strains of feminism. That is why feminism is not content with a legal citizenship; rather it demands a social citizenship that does not neglect social rights. Some feminists have pointed out that maternity, childcare and family burdens are not an obstacle to democratic citizenship, but a potential opportunity to promote a new kind of intelligence which Katherine Ellison has called "maternal intelligence". The New Poverties, A Challenge for Active Citizenship Information society and globalisation are creating new poverties. Up to now, poverty was related to lack of resources and opportunities or to marginalisation. Nowadays poverty is also a result of obscurity, exclusion and immigration. It is a result of obscurity when people are not provided with raw materials and are of no interest to the worlds great powers. It is a result of exclusion when artificial barriers to welfare are set. And it is a result of immigration when the mobility of information and capital does not accompany the mobility of people.
4. Disaster Prevention and Global Order

Better to be safe: The Value of Preventative Citizenship is Double Disaster prevention strongly contributes to populations sustainable development. The earthquake (tsunami) in the Pacific Ocean on 26th November 2004 set off every alarm in the international community. It showed clearly how important prevention and the value of an early alarm are in natural disasters. These events not only put the international community to the test, a community that usually intervenes via humanitarian aid programs carried out by international civic organizations (ONGs), but they also put citizens' information systems, community prevention systems and the organisation of civic cooperation under the spotlight. This means that democratic citizenship is an essential element when preventing a catastrophe (before) and at the same time relieving its effects and consequences (after). Civic coordination, the training of citizens in prevention operations and cooperation capacities are essential factors in a democratic society that contributes considerably to disaster prevention. Civil Defence and Preventive Citizenship For democratic citizenship a community-based culture of prevention is as important as the culture of promotion rights or the taking on of responsibilities. Even if this culture of prevention is the task of every public administration and every social organisation, and it is especially entrusted to civil defence services. Therefore, along with fire and police services, a whole network of agents who are specialised in the training of citizens on how to act in disaster situations is developed. Climate Change and Disaster Prevention One of the basic aims of research into climate change is the prevention of disasters related to global warming and its consequences. Apart from alarming citizens about the consequences of unsustainable development, climate change can contribute to fomenting a culture of community-level prevention. Without it, democratic citizenship would be impossible. Natural Disasters and Specialised Training Many disasters not produced naturally or by chance. Natural disasters are a result of natural phenomenon like hurricanes, torrential rain, tornadoes, earthquakes, volcanic eruptions or other phenomenon that we understand better every day. Scientific and technological development can help us to better understand what causes these phenomena whose consequences and effects do not depend on chance. Apart from training and preparing the population, it is important to put science, technique, and all available knowledge at the disposal of the common good. In these cases, not only is it important for citizens to be organised and prepared so as to know how to react, but it is also important for seismologists, geologists, meteorologists, statisticians and every single kind of engineer to put their knowledge at citizens' disposal. There are measuring techniques that allow the detection of threats in time and the understanding of the causes of what seems to be the result of chance.
Introduction
Citizenship cannot be understood without referring to culture. In the same way we say we are citizens we also say we are cultural beings. We already spoke, in the first unit, about the many dimensions that make up human life. We cant detach ourselves from any of these dimensions. Thats why speaking of citizenship, of citizens, is speaking of citizenship in culture, in cultures, or of cultural citizenship and this is so because non-cultural citizenship is impossible. To state to the contrary, that an abstract citizenship is possible, beyond or ahead of culture, is to show a complete ignorance of human life. Culture is not an add-on, an ornament that us human beings can use. It is not a touch of colour. Its what makes us human. Without culture, there would be no humans. Culture is made up of traditions, beliefs, ways of life, from the most spiritual to the most material. It gives us meaning, a way of leading our lives. Human beings are creators of culture and, at the same time, culture is what makes us human. Our citizenship is, therefore, cultural. To wonder what kind of citizenship we want is to wonder what kind of relationship we should establish with culture. In comparison with any other time in history nobody can doubt the plurality and cultural diversity that exists nowadays. There are many ways of guiding our lives, of leading them, and society and politics must take this into account. This is not something negative; on the contrary, it is very positive, since humanity is plural. By understanding other cultures we understand ourselves better. However, recognising plurality does not mean that we must all find one way of life that makes coexistence possible. This wont happen if we forget who we are. If we accept everything, and consider all forms of culture to be equally valid just because theyre cultures, well be acting indifferently, and all cultures will therefore become invalid. We cant despise cultures, not even our own; we must appreciate them, and this also means criticising them and ourselves. A fundamental element of culture is the issue of religious belief and its symbolic expression. We must value religious identity and be aware of current efforts to make progress in terms of interfaith dialogue, which is actually an intercultural dialogue. As the world is becoming more and more global and we coexist on a more global level we cant just think theres only one right way of living or that any one is valid. The need for coexistence makes the coexistence of cultures and beliefs necessary. In order to not make such mistakes, the best thing we can do is get to know other cultures, while also getting to know our own. How can we dialogue with other cultures, if we dont really know what our own culture is?
Contents
1. Cultural Beings
What is culture? The term culture can be used to refer to many things: to a way of seeing and interpreting the world; to all the techniques and resources that help us live; to the institutions regulating our coexistence; to the ideas and beliefs of people and individuals; to a high degree of knowledge acquired by some members of our community; to several activities appreciated by a human group; to that which characterises our species, etc. There are many things described by the word culture, but it also has two fundamental meanings: personal education and insertion in a community. 1) Culture as education. Culture represents an ideal of humanity that must be reached and comes through knowledge and practices that one must possess. This ideal of humanity will depend on each people or culture in its second sense. 2) Culture as a means of belonging. Culture is a way of life, is a group of beliefs, traditions and techniques. Culture varies according to communities, societies or ethnic groups. Through culture the human being can transform nature and survive. We cant survive without culture; its our adaptation mechanism, our second nature. Its not an add-on or an ornament. We make culture and culture makes us. We owe culture many things. Besides constituting us as individuals, culture makes us persons. It not only makes human life possible, it also helps us find a way of fulfilling ourselves. Culture gives us a world, instead of just an environment or physical surroundings, like any other animal. Through culture we inhabit places, we dream about time and find meaning.
Two Classic Definitions of Culture [Culture] is the integral whole consisting of consumers tools and goods, of constitutional charters that rule various social groups, of human ideas and crafts, beliefs and customs. Malinowski, Bronislaw. 1944. A Scientific Theory of Culture. (Culture) is, in an ethnographic sense, that complex whole that includes knowledge, belief, art, morals, law, customs and any other abilities and habits acquired by man as a member of society E.Tylor: Primitive Culture. Culture and Civilisation We must not confuse culture with civilisation. The word culture refers to symbolic, and in a way, spiritual content. Culture is not necessarily something tangible. Civilisation refers to the material dimension of a society. Culture is wealth of spirit, civilisation is material wealth. There have been societies that were culturally very wealthy but poor in civilisation and viceversa. Maybe our current culture, our cultures, are diminishing as our civilisations grow. Culture and Barbarism. The Greeks thought that those who did not speak Greek did not have a language, did not have logos, which means reason. They were like babbling animals; they were barbarians. Nowadays barbarism is not defined by not having a certain culture, its defined by not possessing culture, that is, lacking in sensitivity, therefore lacking in a means of growing and of controlling one's life. A barbaric action is an act against life itself, even more than just an act against culture. The barbarian is the one who breaks, annihilates and destroys. Culture is growth and vitality. To be a barbarian is to be bereft of sensitivity.
2. Citizenship in Cultural Diversity.

People are not isolated; we have bonds with each other and live our lives through relationships. This bond between people and their communities has generated several ways of understanding citizenship. And just like this bond can be understood in different ways, the same can be said for citizenship. Basically there are three ways of understanding the relationship between cultures and also of understanding the way individuals encounter each other and their cultural diversity. We can understand it as: a) a MULTICULTURAL encounter. In it people are isolated, the right to cultural diversity is recognised but there is no actual encounter between cultures, just coexistence. b) an INTERCULTURAL encounter. In it cultures interact, they do not see each other as completely different realities, cultures can learn from each other, theres communication and dialogue. c) a TRANSCULTURAL encounter. It goes beyond the intercultural, since it aims to find values and ways of life within the dialogue that overcome the differences between cultures. All great religions present a huge flow of ideas and beliefs capable of structuring the lives of people. Since religion is so important in people's lives, political institutions have found in religion a way of explaining the distribution of power and its origin. In other words, leaders have used religion to legitimise their authority. Modern society, from the Renaissance to the present day, has been characterised by a process of separation from religion. Social and political life is progressively moving away from religion and church institutions. The 20th century showed the tensions between sectors seeking an extreme separation and others who longed for the re-establishing of the relations between church and politics of the past.
ACTIVITIES: 1. What do multi-, inter-, trans-, and intra- mean? Give examples of words where these prefixes appear. 2. Search for situations in which multicultural, intercultural and transcultural encounters happen. 3. What kind of citizenship do you think is most important? Why?
3. From Religion to Politics

On the other hand, religion offers a sense of salvation to its believers. However, religions in general are not defined just by this dimension of interior contemplation and privacy, they have a public and social dimension. Beliefs are not individual, theyre also social. Thats why religions affect politics. If politics mean an organisaton of society and society is marked by religious beliefs, it is clear that there will be some conflict between religion and politics. We must also point out a crucial question. We speak of religion, but there are many religions. They are diverse, just like societies, and the levels of secularisation and modernity are very different. The situation of Christianity in Europe, where there has been a long process of secularisation and dialogue with the modern world, is not the same as Islam or other religions. Religious and secular state. Nowadays the debate between religion and politics considers two state models, or an alternative one: The religious state is inspired by or based on a certain religion, which it supports and promotes. The secular state dispenses with religious elements when managing coexistence and plurality and is based on respect towards a diversity of beliefs. Sometimes some secular states have adopted persecuting policies towards religion, breaking with this attitude of tolerance and dialogue and becoming lay or almost totalitarian states. States cannot find their foundation and meaning in religion, nor is religion something that can be ignored by a state. Our Constitution (1978) It declares the freedom of conscience, religion and worship, but at the same time it points out that no confession will represent the state". It admits the social reality that citizens may have religious beliefs, and that's why it says that the public authorities "will maintain the following relationship of cooperation with the Catholic church and all other confessions".
1. Se garantiza la libertad ideolgica, religiosa y de culto de los individuos y las comunidades sin ms limitacin, en sus manifestaciones, que la necesaria para el mantenimiento del orden pblico protegido por la ley. [] 3. Ninguna confesin tendr carcter estatal. Los poderes pblicos tendrn en cuenta las creencias religiosas de la sociedad espaola y mantendrn las consiguientes relaciones de cooperacin con la Iglesia catlica y las dems confesiones CONSTITUCIN ESPAOLA, 1978, Artculo 14, 1 y 3.
4. From Ecumenism to Intercultural Hospitality

Ecumenism and Interfaith Dialogue Catholicism, the Orthodox Church and Protestantism are the three main manifestations of Christianity. Despite all the detachments and differences, they are all one. It is a unity reflected, for example, in the fact that all three are based on the Bible, a book that, despite being centuries old, has not lost its "contemporary" nature. Ecumenism defends the reestablishment of the unity of Christianity, beyond the different Christian confessions (Catholics, Orthodox Christians, Four Types of Tolerance Protestants). One of the greatest moments of ecumenism was the Edinburgh Protestant Church conference of 1910 , because 1. The tolerance of the that is where it was practically born. Nowadays, even though intolerant: Ill put up with ecumenism is still important, the necessity of an interfaith you, if I have to... dialogue, promoted by the Catholic theologist Hans Kng, is more relevant. His basic thesis is quite simple: there cant be 2. The tolerance of he true world peace if there is no peace between religions. who has no other option: I am right, I am saying Attitudes in the Face of Cultural Diversity truth, youre wrong, what Before cultural diversity there are three basic attitudes: you say is false... but a) an ethnocentric attitude: it judges other cultures according to one's own culture, which is considered superior; b) an attitude because of the principle of of cultural relativism: each culture has its own way of equality Ill let you defend understanding the world which is not compatible with any other; your wrong position. Since and c) an attitude of cultural hospitality: it is necessary to respect Im fair, Ill tolerate you. other cultures, but it does not exclude dialogue, rather, it demands it. Cultural dialogue does not happen by us forgetting 3. Perspectivist tolerance: our own cultural heritage and starting an empty dialogue. It is there are different points necessary to show the content of our traditions, find common of view, a plurality of points and let other people question us, allowing us to discover perspectives, each one of ourselves through others. The two first attitudes irremissibly us has our own truth... become racist and xenophobic. Hospitality and Immigration One of the brightest ideas that can be used when speaking about the relationship with others, with immigrants, with people from other cultures, is hospitality. Hospitality means welcoming someone into your home. Thats why we cannot confuse a hospitable attitude with an indifferent one, or with an attitude where one denies one's own identity. When we have a guest at home we must know how to welcome him into our own home, but he also has to know how to behave, without having to stop being himself. Coexistence in intercultural hospitality demands a commitment to trust and respect, tolerance and truth.
ACTIVITY: Read the following text carefully. What does it mean? What can we learn with it about the intercultural dialogue? "Some Hindus had brought an elephant and were exhibiting it in a dark house. Many people entered, one by one, in the dark, to see it. Since they couldnt see it with their eyes, they touched it with their hands. One of them put his hand on the trunk, and said, This creature is like a water pipe. Another one touched its ear, and thought it was similar to a fan. Another one, who had touched a leg, said: The elephant has the shape of a column. After touching its back, another one said: Actually, this elephant is like a throne. In the same way, every time one of them heard a description of the elephant, they would understand it according to what they had touched. Their statements would vary depending on what they had felt. The eye of perception is as limited as the palm of the hand, which couldnt cover the totality." RMI, Mathnawi
4. Tolerance as a fight for the truth: Its the greatest level of tolerance: from my own conviction (religion, culture) Ill admit that I dont know everything, but we can reach a higher lever together, my position does not suppress yours, nor vice versa, my position is valid and seeks your recognition.

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4 ESO

Educacin tico cvica

Education for Citizenship and Human Rights. Unit 1

Education for Citizenship and Human Rights. Unit 1

2. We Are Many Things: A Plural Identity

Education for Citizenship and Human Rights. Unit 1

3. Creating our Biography

BIOGRAPHY Abilities + Vocation + Circumstance

Education for Citizenship and Human Rights. Unit 1

Education for Citizenship and Human Rights. Unit 1

Education for Citizenship and Human Rights. Unit 2

Education for Citizenship and Human Rights. Unit 2

2. Organising Citizens: Institutions and Participation

Education for Citizenship and Human Rights. Unit 2

Education for Citizenship and Human Rights. Unit 2

VALUES respect sincerity

Education for Citizenship and Human Rights. Unit 2

Education for Citizenship and Human Rights. Unit 3

Education for Citizenship and Human Rights. Unit 3

Education for Citizenship and Human Rights. Unit 3

ACTIVITY: Good citizens or well-behaved citizens?

Education for Citizenship and Human Rights. Unit 3

Decreto 39/2008 del Consell de la Generalitat Valenciana

Education for Citizenship and Human Rights. Unit 4

1. Create a little history of the idea of citizenship:

Education for Citizenship and Human Rights. Unit 4

Education for Citizenship and Human Rights. Unit 4

Education for Citizenship and Human Rights. Unit 4

Education for Citizenship and Human Rights. Unit 4

Education for Citizenship and Human Rights. Unit 5

Education for Citizenship and Human Rights. Unit 5

2. The Three Generations of Rights

The right to a clean social environment, the right to peace.

Education for Citizenship and Human Rights. Unit 5

3. Reading Your Rights

Education for Citizenship and Human Rights. Unit 5

4. The Rights, Duties and Responsibilities of Citizens

No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.

Education for Citizenship and Human Rights. Unit 5

Education for Citizenship and Human Rights. Unit 6

Education for Citizenship and Human Rights. Unit 6

Education for Citizenship and Human Rights. Unit 6

Education for Citizenship and Human Rights. Unit 6

Education for Citizenship and Human Rights. Unit 6

Education for Citizenship and Human Rights. Unit 7

Education for Citizenship and Human Rights. Unit 7

Education for Citizenship and Human Rights. Unit 7

Education for Citizenship and Human Rights. Unit 7

Education for Citizenship and Human Rights. Unit 7

Education for Citizenship and Human Rights. Unit 8

Education for Citizenship and Human Rights. Unit 8

2. New Technologies, New Society: Information Society. Information Society

Education for Citizenship and Human Rights. Unit 8

Education for Citizenship and Human Rights. Unit 8

Negative and pessimistic

Critical and responsible

Education for Citizenship and Human Rights. Unit 8

Education for Citizenship and Human Rights. Unit 9

VIOLENT MOVEMENTS ANOTHER GLOBALIZATION MOVEMENTS

Education for Citizenship and Human Rights. Unit 9

2. Sustainable Development and Quality of Life

Education for Citizenship and Human Rights. Unit 9