







































Education, Society and Human Studies 
ISSN 2690-3679 (Print) ISSN 2690-3687 (Online) 

Vol. 3, No. 4, 2022 
www.scholink.org/ojs/index.php/eshs 

9 

Original Paper 

Some Aspects of Respect and Dignity of Individual 

On the Europeanism as Values-system: Moral and Individual 
Sándor Karikó1* 

1 University of Szeged, JGYPK, Szeged, Hungary 
* Sándor Karikó, University of Szeged, JGYPK, Szeged, Hungary 

 

Received: October 26, 2022    Accepted: November 7, 2021    Online Published: November 20, 2022 

doi:10.22158/eshs.v3n4p9                         URL: http://dx.doi.org/10.22158/eshs.v3n4p9 

 

Abstract 

The most philosophical writer of the 20th century, Robert Musil wrote: the individual is nothing else but 

one’s own primary performance. God has become Deus absconditus—claims Milan Kundera—humans 

have become all’s stone. In this matter, Europeanism signifies that the individual becomes what one 

makes oneself become. I think the great challenge of pedagogy (from theoretical and practical aspect 

aspect): how can the ability and competence of independent thinking be realised during educational 

work? How does the schooling system facilitate the development of the autonomy of pupils, students 

and teachers? In my opinion (summary of this study) the respect and dignity are the most beautiful and 

charming quests of Europeanism and education. 

Keywords 

value, individual, autonomy, philosophy of education 

 

Motto: “the existence of mankind orients towards values” 

                                                                               

Eduard Spranger 

In the above-mentioned sections the concepts of virtue, moral, responsibility, diligence and so forth 

have been mentioned, but I have not discussed them one by one. Fortunately, Europeanism has aspects 

which are not related to the spheres of politics and economy but virtue and pedagogy. In that manner 

we must analyse ethical and pedagogical correlations. 

The European development’s and Europeanism’s greatest invention beyond religious, political and 

economic evolution is that the individual’s social role has become more important. In other words, it is 

the historical “debut” of the individual. The individual’s general respect and dignity came into being 

that had not been experienced before. What does it mean? The most philosophical writer of the 20th 



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century, Robert Musil shortly summarises it: on this level of civilisation, “the individual is nothing else 

but one’s own primary performance” (Musil, 2000, p. 61). In the modern European civilisation, the 

individual has occurred as the autonomous, virtuous and responsible citizen possessing several skills, 

abilities and competences. The individual who chooses and professes her or his own life comes into 

being: who believes in her- or himself, own willpower and future. “God has become Deus 

absconditus—claims Milan Kundera—humans have become the philosopher’s stone” (Kundera, 1992, 

p. 177). In this matter, Europeanism signifies that the individual becomes what one makes oneself 

become. 

Emphasizing once more, the European Union and Europeanism express a deeper contact and a more 

general value system than what a political and economic integration can mean. The thought and aim of 

the individual as a citizen are articulated, and her or his everyday struggle commences. The realisation 

of such an ideology and its practice or at least the attempt to put into practice give a moral starting 

point and content to the development process of Europeanism. Such general and important values, 

moral principles and virtue come at forefront, as the liberty of the individual, his/her autonomy, the 

faith in his/her own existence and power, the need and struggle for his/her own dignity, the respect of 

other individuals and the tolerance of other social groups, states and nations. Last but not least, the 

ability and competence of self-criticism. György Konrád (contemporary Hungarian writer and 

sociologist) grasps this correlation precisely: “Europe is […] is where the most important value is the 

personal human dignity […] where the liberty of thought, expression […] prevails, where patriotism is 

contradictory to the interest of the whole continent […] where the liberty of the individual cannot be 

violated, where they dignity of life is the alpha and omega of value judgement […], where nobody can 

rule over the other, […] Europe is at first in being able to criticise itself” (Konrád, 2004, p. 274, pp. 

82-83, p. 384, p. 342). 

A solemn value is being articulated on the author’s side. Although not everyone would accept the 

standpoint of the author, namely that the protection of the individual’s dignity is the most important 

value of Europeanism, one can be certain that the value based on the respect of the individual is as 

important as the progressive religious tolerance or dynamics of the capital in the history of Europe. If it 

is true (Why would one contest such an argument? One will become more convinced about it, if one 

reads the book of Tamás Barcsi, a contemporary Hungarian philosopher (Barcsi, 2013, pp. 399-301)), 

then one can easily admit that not only the history and theory of religion, economics, political science 

and legal science are competent in the research of Europeanism, but philosophy, ethics and pedagogy as 

well. 

In relation to pedagogy, I raise attention to the unfortunate situation that the connection between 

Europeanism and pedagogy has not been accentuated in either the Europe-research or the analysis of 

Europeanism. It was also disregarded by practical pedagogy and theory of education. It is an 

unfortunate fact that seemingly the aspect of education has been disregarded by researchers of Europe 



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and Europeanism! Researchers of pedagogical theory and pedagogues have not seemingly realised yet 

how important role they could have in educating students towards Europeanism. In my opinion, 

sciences interested in the topic of Europeanism could liberate themselves of the aristocratic bias which 

devalues or at least gives less importance to pedagogy as a science and practical pedagogy. In the other 

way around as well, pedagogical researchers and pedagogues should give up on their “comfortable’ 

conception that they do not have any task in relation to Europe and Europeanism, because the science 

of history, political science, economics and so forth fulfil it. 

One can see and experience that the respect, dignity and autonomy of the individual do not come into 

life on their own, one should educate children toward such values in a conscious and systematic way. 

Pedagogy’s primary task and challenge—although not exclusively—are the independent and 

concentrated representation of the above -mentioned three values (and other values as well) and value 

system which lie in Europeanism. From this point of view, one can easily identify oneself with 

Patočka’s argument, which seems brave at first glance, claiming that the essence of Europeanism in a 

broad sense is education (Patocka, 2003, p. 12). To put it differently, Europeanism as a theoretical and 

practical framework for given values becomes the tutor and cradle of humans and humanity (Poszler, 

1989, p. 24, p. 54). 

Let me briefly refer to a positive and a negative example for the utilisation of pedagogy in relation to 

the topic being discussed. 1) At the end of the 1990s the French education policy and science of 

pedagogy raised the attention to the task of clarifying the relation of education to Europeanism. Based 

on it, they suggested the introduction of the term “European dimensions”. Its main representative is 

Dominique Barthélemy, a French researcher and education politician who firmly stated: “When we are 

talking about Europe, we should think of the words civilisation and value. […] The key term 

“European dimensions” […] is a method for teachers and their students to practise a difficult task: 

doubt, humbleness and tolerance (Barthélemy, 1999, p. 65, p. 93, highlighted by me—K. S.). The 

author’s endeavour triggered a re-enactment which could even be felt in the Hungarian pedagogical 

research. One can only agree with the thesis that the essence of Europeanism can only be examined on 

the level of values. What is more, the concrete values in relation to education should be integrated into 

all spheres of education. Sadly, the motion in the beginning has become less intense. In my opinion, the 

independent, direct and systematic adaptation of such a value system in public education and higher 

education is still missing. 2) Without discussing the Hungarian education policy and pedagogical 

science in detail, I would like to briefly refer to two fresh publications. Both of them discuss what 

difficulties and challenges our educational system and practical pedagogy have. Péter Radó, while 

philosophising on the future of the school, raises our attention to the fact that “education towards 

citizenship cannot only be limited to […] the ‘ghetto’ of civic education […] Autocratic systems will 

become stupid, if the state and public political discourse become stupid” (Radó, 2017, p. 69, p. 159). 

The harsh criticism continues in János Szüdi’s book: “the idea of the state which solves everything is 



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part of the public thinking. Why would pedagogues think something else if they did not learn about […] 

the essence of the democratic state, fundamental human rights and European values” (Szüdi, 2019, p. 

177, highlighted by me—K. S.). The last two negative remarks can be an exaggeration, but it is obvious 

that there are a lot of things to do in order to clarify certain questions. For example, how does the 

schooling system facilitate the development of the autonomy of pupils, students and pedagogues? Or is 

it the other way around? Does it undermine autonomy? How can the ability and competence of 

independent thinking be realised during educational work? It is incontestable that the most important 

tasks of education are making children autonomous and making them respect the dignity of the 

individual. According to my conception, the latter one is its most beautiful and charming quest. 

Let us get back to the respect of the individual’s dignity (not solely touching upon its pedagogical 

aspects)! More precisely to the dilemma that such a positive European value has some negative sides. 

Many important issues could be mentioned, but I focalise on two questions which reach beyond the 

value system of Europeanism: One of them concerns the process of global commercial, political and 

ecological crisis, and the other one is related to negative effects stemmed from the digital society. In 

connection with the former problem, one should analyse the thoughts of a famous Hungarian 

representative of applied philosophy, Tibor Szabó: “There are several threats to human existence on the 

Earth […] which warn us more and more intensively that the planet cannot be exploited limitlessly […] 

Instability has become persistent […] in the age of economic and ecological crisis, instability reigned 

(and is still reigning) over the everyday life of human beings and international relations” (Szabó, 2014, 

pp. 217-218). According to these statements, we are facing such an enormous global problem which 

pushes humanity towards an era where instability is not a minor side effect among many other 

characteristics but the main and most important characteristic feature that determines everything. We 

have reached another era, it is called the age of instability, when humanity wages the bloodiest war 

against one another for crude oil, water, cleaner air, fertile land, religious faith, preservation of Western 

(and European) values or the destruction of them. Undoubtedly, under such political, economic and 

environmental circumstances partly triggered by the pandemic the situation and security of the 

individual has been shaken, individuals can be traumatised, and their existence can become insecure. 

Relating it to our topic: the beautiful principle, virtue and value of the respect and dignity of the 

individual becomes less and less important and charming. 

Furthermore, we are also facing a new and grave danger when we consider the universal reign of the 

digital society. The application of digital tools brings along many novelties in all aspects of life. Its 

positive effects can be felt on a daily basis among the youth. It is a historic experience that all 

important scientific and technological inventions cause conflicts and paradoxes. Overcoming such 

negative repercussions can hinder the evolution of the normal and natural adaptation of human beings. 

In some cases, it makes such an adaptation completely impossible. One can experience various 

worrisome processes. The digitised world considerably affects the state of mind. The Hungarian 



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philosopher Miklós Almási summarises the problem in the following manner: “the other as a person is 

gradually disappearing. On Facebook and Twitter, we are surrounded by followers. In others words, by 

unknown figures who are around me, but as they are not actual human beings, they are unable to reflect 

on me, so my personality cannot develop. […] the more followers one has the lesser chance one has to 

develop a socially integrated personality. One gets excluded from the real world and becomes the 

citizen of an alternative reality. The social nature of the individual is shaken. The individual as such has 

not completely disappeared, but the threads leading from the self to the other have been considerably 

weakened” (Almási, 2019, pp. 22-23). Social media, smartphones and other gadgets do not see 

individuals but mere data. They count on creatures stripped of their intellect and emotions who do not 

live in the actual reality but in a parallel virtual universe, in the omnipotence of the online world. If we 

consider that the machinery of the digitised society penetrates the private sphere and opens the way for 

shady businesses, sexual and aggressive instincts, it is superfluous to prove that we are distancing 

ourselves from the respect, dignity and autonomy of the individual. 

We will philosophize on and argue a lot about the essence of individual. It does not matter in what way 

one elaborates on the topic, we can be certain that the desired and needed cooperation can only be 

established along common values. 

A teacher is not directly made sure of the effectiveness of his/her job on a daily basis (not in the same 

way as other practitioners of other professions and vocations): the pupil might not be there 

“intellectually’; the child might be daydreaming. The pedagogue’s impact can manifest later in an 

indirect manner. In conclusion, I would like to refer to one of Krisztian Grecsó’s wonderful ideas. 

Krisztian Grecsó, a contemporary Hungarian writer and poet articulates: a real pedagogue has a living 

oeuvre (Grecsó, 2008, p. 136). In general, one can say that a pedagogue will never get a direct 

reassurance of her or his work. Independently of it, a teacher can believe that his or her educational 

work has meaning, significance and effect. Faith keeps the whole of our life in an intensive motion, 

strengthens one’s feeling of responsibility and can help one overcome one’s failures. 

 

References 

Almási, M. ( 2019). Ami bennünk van. Lélek a digitális kor viharában [What is Inside Us. The Soul in 

the Storm of the Digital Age]. Fekete Sas Kiadó, Budapest, 22-23. The author sees other potential 

dangers: 189. 

Barcsi, T. (2013). Az emberi méltóság filozófiája [The Philosophy of Human Dignity]. Typotex, 

Budapest, 399-401. I consider the author’s book to be a fundamental literature for the topic. I can 

only agree with him when he emphasizes the (possible) importance of education in making this 

basic value conscious. 

Barthélemy, D. (1999). Analysis of the concept of European Dimension. European Education, 31(1), 

Spring, 65, 93. 



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Published by SCHOLINK INC. 

Grecsó, K. (2008). Danceschool. Budapest: Magvető. 

Konrád, G. (2004). A közép tágulása [The Extension of the Centre]. Noran, Budapest, 274, 82-83, 384, 

342. (in the order as the quotes themselves). The protection of the dignity of individuals is the 

most important value of Europeanism. See: 248. The title of the book of course refers to Central 

Europe. 

Konrád, G. (2004). Europas Identität und die Dominanz Amerikas. [European Identity and American 

Dominance] Osteuropa, 54 Jahrgang, Heft 5-6, 21. 

Kundera, M. (1992). A regény művészete. [The Art of the Novel]. Európa Könyvkiadó, Budapest, 177. 

Further: 2002. 

Musil, R. (2000)). Essays…Bratislava, Kalligram Könyvkiadó, 61. Musil is regarded as the most 

philosophical Austrian writer. See for example (beside the volume called Essays) his main work 

entitled The Man without Qualities. 

Patočka, J. (2003). Európa mint a filozófus útja. Idézve Mezei Balázstól [Europe as the Way of 

Philosophy, Quoted from Balázs Mezei]. Kalligram, 12. 

Poszler, G. (1989). Eszmék—Eszmények—Nosztalgiák [Ideologies—Ideas—Nostalgias]. Magvető 

Kiadó, Budapest, 24, és 54. 

Radó, P. (2017). Az iskola jövője [The Future of the School]. Noran Libro, Budapest, 69, 159. 

Spranger, E. (1920). Gedanken über die Lehrerbildung. Konzept für die Volksschullehrerbildung 

[Thoughts on Teacher Training, Concept of Elementary School Teacher Training] Reference: 

Zsinka, László 2012 Az európai paideia kultúrfilozófiai alapjai. Személy és történelem-kultúra és 

művelődés. [The Philosophical Foundations of the European Paideia] Műhelytanulmány, Budapest, 

Corvinus Egyetem, 12. In my opinion, Spanger, who was a philosopher, psychologist and 

pedagogy researcher, has never truly been acknowledged in the Hungarian public awareness. And 

maybe he is not appreciated enough in the profession itself. 

Szabó, T. (2014). Az instabilitás kora [The Age of Instability]. Belvedere Kiadó, Szeged, 217-218. The 

author draws radical conclusions based on a vast international literature (philosophy, sociology, 

political science, social psychology and historic studies): Our age is best described by instability. 

As far as I know he is the one who introduces this concept to Hungarian social theory. This 

concept has been adapted by many authors since then. 

Szüdi, J. (2019). Csináljunk rossz iskolát! [Let’s Make a Bad School]. Wesley János Kiadó, Budapest, 

177. It is sad the training material (documentation) for teacher training does not contain either the 

European value system. 


