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Madrid, pp.276-285. Toulmin, S. (1972). Human Understanding (Vol. 1). Oxford: Clarendon Press. Young, M.F.D. (1971). Knowledge and Control: New Directions for the Sociology of Education. London: Collier-Macmillan. 22
Ethical Responsibility in Comparative Education Research Mark Mason In an increasingly globalized world whose urban environments are hence more multicultural in nature, what is right or good or true is frequently disputed from different cultural perspectives. This is as true in education as it is in other fields, and raises difficult questions about the ethics of research and, more specifically for our purposes here, about the ethics of comparative education research. What is the comparative education researcher to conclude, for example, in a cross-cultural study of rural schooling practices when she finds that in one jurisdiction there are policies in place to improve the retention of girls in the system, and that in another the prevailing cultural beliefs frown on the schooling of girls? She cannot avoid the normative issues if her study is to be more than just descriptive, and the question arises as to how she might conclude, if indeed she does, that the policies in the former case would do much to enhance the life chances of girls in the latter. My aim in this article is the development of core ethical principles in comparative education research which could be both foundational to the practice of research, and applicable universally to all researchers. To get there I consider a dominant contemporary perspective on ethics, known as postmodern ethics, finding in it aspects of what are known as intuitionist ethics, and building out of the minimal assumptions associated with these moral perspectives core ethical principles not only for a code of ethics in comparative education research, but for any professional code of ethics. Many perceive the apparent challenges associated with contemporary moral comportment as a consequence of moral and cultural relativism. Relativism is the view that our values and beliefs are relative to our cultural background, and that there are consequently no universally accepted notions of good and bad, or right and wrong. The concept of cultural relativism may have had noble origins in the attempts of Western anthropologists to view other cultures as different rather than inferior and therefore unable to be judged in terms of Western values, but its strong interpretation and pervasive influence today have led, some suggest, to the undermining of the possibility of a universal ethics. A dominant strand of postmodernism, that field of thought that is concerned in part with cultural and other aspects of globalization, is about scepticism towards the possibility of a universal ethics. Some postmodernist thinkers certainly do adopt a relativist perspective. But 23
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