CONCEPT NOTE

All education in the broadest sense is part of a project of freedom, and eminently political
because it offers students the conditions for self-development and self-determination
(Paulo Freire, Pedagogy of the Oppressed, 2005).

The theme of this webinar is the significance of pedagogy in shaping the socio-political reality of Northeast India. However, the focus is on teaching students in Northeast India the relationship between their own personal development and the ability to fully enjoy or exercise their human and natural rights (i.e., including self-determination in personal terms and the right of indigenous peoples to self-determination).The contributing articles will explain the link between citizenship education (i.e., teaching political science and/or political philosophy), the self-cultivation of the learner, and civic virtue).The articles emphasize a fundamental principle of political philosophy – that self-cultivation enables experiencing the highest good humanly possible and inclines individuals to experience what is in their best interest. However, the contributors also emphasize that such knowledge is, in fact, political knowledge (Aristotle 2004, 4). The self-cultivation of the learner (i.e., developing the full capabilities of learners and training them in how to realize their desired functionings) empowers learners in such a way that they begin to feel that they are experiencing greater freedom and self-determination. This includes explaining the role that individuals and social groups play in engaging in civic activities in order to make desirable things happen for themselves rather than having the feeling that undesired things are happening to them over which they have no control (i.e., the co-creation of desirable social outcomes) (Giddens, 1994, 15).

In this respect individuals and social groups will be moving toward cooperating with their local officials to realize a common goal based on shared values. The goal is to realize the desired aims of social action and implement a participatory approach to governance, which in the end are steps toward a peaceful approach to self-determination. Social flourishing occurs when society empowers individuals to achieve their highest good and to live in accordance with the forces shaping the natural order. Thus, promoting human rights necessarily involve sunder standing the role that natural law (i.e., the precursor of human rights) plays in social flourishing. Therefore, the contributing articles will emphasize that the human rights discourse necessarily includes an explanation of the connection between achieving one’s highest good, natural law, developing the best qualities in individuals in order to develop the best possible quality of social life, and living in accordance with the fundamental principles of social justice (Cicero 2004, 38-43 & 83-86; Aristotle 1998, 192-193; Confucius, 2005, l2; Rig Veda 2014, 358-359 &1661; Atharva Veda 1905, 138-139; also see Giddens 1993, 4-5).

Natural law is important for four reasons: (1) natural law is prescribed by political philosophy as fundamental to establishing a good society and to social justice; (2) socio-political philosophy emphasizes the natural right of individuals to develop their full capabilities and potential – thus the right of individuals to be their authentic selves and to experience self-actualization; (3)natural law is regarded as the precursor to human rights; and (4) natural rights are regarded as the most basic or fundamental aspect of freedom in accordance with natural law, which is ordained by higher authority. However, equally important is the connection between the principles of socio-political philosophy, natural law, and civic virtue. Natural, in the terms prescribed by both political philosophy and social psychology, also implies a person who is authentic, acts sincerely, and has a virtuous character (i.e., satya). Such individuals are free from acts that are considered immoral, corrupt, or harmful to oneself and others. Thus, free in terms of being unrestrained by influences that would hinder experiencing the highest good. This also means being free in the sense of acting in such a way that others feel that there is no need to inhibit nor condemn their actions (Saint Thomas Aquinas 2010, 125). Because of the contribution such principles make to civic virtue and social development there is a willingness on the part of public officials to engage in activities that promote achieving such civic virtue.