The Role of Education on Human Dignity: Fostering Peace and Diminishing Violence

Abstract

The concept of human dignity postulates that every individual inherently possesses intrinsic worth. This means that upholding human dignity demands an end to war and violence. Rooted in Catholic social teachings, human life is sacred, and the dignity of the human being is the foundation of a moral vision for society. This becomes instrumental in educating students about the imperative nature of respect, empathy and compassion towards all, irrespective of sociocultural backgrounds and individual beliefs. Given the profound implications held by the concept of human dignity, through their influence on their students, Catholic educational institutions can wield substantial influence in fostering peacebuilding initiatives and mitigating conflict. This research article presents a comparative study between California and Slovenia, highlighting variations in the autonomy of Catholic high schools in terms of teaching and curriculum development and implementation. Qualitative research into private Catholic high schools in these two states shows that those with greater autonomy tend to foster a more comprehensive grasp of human dignity. These schools also demonstrate students’ enhanced ability to swiftly detect violations of human dignity, even when such breaches are not immediately evident. These observations emphasise the crucial role Catholic educational settings thereby play in the realm of peacebuilding and conflict deterrence, underscoring the need to embed a profound comprehension of human dignity in the educational framework.

1. Introduction

The preamble of the Universal Declaration of Human Rights implies that human dignity forms the fundamental basis for peace when stating that “… recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice, and peace in the world”. Despite the presence of such statements in official documents, the meaning of the relationship between the concept of human dignity, the fostering of peace and the mitigation of violence is complex (Christie et al. 2008; Ragland 2015; Allouche et al. 2020; De Vincenzo et al. 2023). To understand this relationship, we may start by observing that, notwithstanding the universal acknowledgment of human dignity as a core value and the extensive academic literature that has provided a framework for human dignity (Waldron 2007; Sensen 2011; Donnelly 2013; Dupré 2013; Barak 2013; Kateb 2014; Christopher McCrudden 2014; Kleindienst 2017; Rosen 2018; Gilabert 2018; Mahmoudi and Penn 2020; Le Moli 2021; Rupniewski 2023), uniformity is lacking with respect to its comprehension and application (Macklin 2003; Bagaric and Allan 2006). This fogginess of understanding human dignity not only permeates academic circles but also affects the educational sphere (Reardon 1995; Sporre 2015; Bowie 2016; Hantzopoulos 2016; Masalesa 2022; Hoguane and Pinto 2023), influencing how young minds come to comprehend and value this fundamental concept. The problem is added to by the absence of a standardised approach to “education on human dignity” (Kleindienst 2016), resulting in varying levels of understanding and recognition of the human dignity and its different aspects among young people (Kleindienst 2022). This article specifically targets the conceptualisation of human dignity among students in Catholic private high schools in Slovenia and California, researching how the educational landscape shapes the way the students perceive human dignity and, in turn, their potential to foster peace and diminish violence. A notable gap is apparent in research concerning “education on human dignity”, particularly in addressing the issue of recognising inherent dignity as a foundation of peace. Building upon the citation from the Universal Declaration of Human Rights provided above as well as current war and violence events (e.g., the Israel-Hamas War, Russia-Ukraine War), such research is becoming ever more necessary.

The unique positioning and other characteristics of Catholic private high schools make them an ideal context for investigating education on human dignity. The scholarly literature (Coleman et al. 1982; Coleman and Hoffer 1987; Bryk et al. 1995; Jepsen 2003; Carbonaro 2006; Freeman and Berends 2016; Wodon 2021) highlights a discernible ‘Catholic school effect’, attributable to the fundamental values endorsed by these institutions. These principles encompass a sense of community, elevated academic and behavioural expectations for students and a commitment to social justice, prompting these schools to extend their outreach to students from economically disadvantaged backgrounds and minority groups. Within the Christian doctrinal context, the concept of human dignity occupies a pivotal role, underscoring the relevance of research within educational institutions that operate according to this ethos. This study specifically narrows its focus to Catholic high schools, noting that they constitute the majority of faith-based private high schools in both states examined (Slovenia and California). Including Catholic private high schools in this research is thus deliberate; it chiefly seeks to discern any disparities between such institutions in Slovenia and California with regard to their educational approaches to human dignity.

The presented research is hence situated at the confluence of religious, sociological and educational perspectives, aiming to answer the research question of how educational institutions, particularly Catholic high schools, contribute to education on human dignity and, thereby, to fostering peace and reducing violence. A specific objective of this research is to examine how the concept of human dignity is grasped by young people in two different educational environments, both influenced by Catholic social teachings, and yet that are shaped by differing cultural, social and regulatory frameworks. Through comparative analysis, this study intends to unveil the intricacies of the ways Catholic high school students understand and interpret human dignity as well as recognise violations of human dignity, and how their perceptions are moulded by the educational approaches of their high schools. To tackle this complex issue, the research utilises a qualitative method, namely focus group discussions.

This research is focused on case studies of Slovenia and California. Both locations belong to modern Western society, characterised by political pluralism as an expression of the social pluralism that stems from its cultural, social and economic heterogeneity, in which individuals pursue different interests and subscribe to a range of values and ideological orientations (Valič et al. 2023). In our study, we intentionally selected case studies that are diverse rather than similar. This choice was made to ensure a breadth of findings, especially as regards the understanding and integration of the concept of human dignity in education, and to better identify the distinct impacts that education holds for views on this concept. California is the most populous state in the United States and exhibits profound diversity and a high level of population mobility (McHugh 2003). The United States is renowned for being the largest and longest-standing democracy in the world (Kampelman 1996), exemplifying a stable, functioning democratic system (Almond and Verba 2016), even though cultural and ethnic divisions persist (Franklin and Baun 1995). This context makes California as part of the United States a pertinent case study for investigating the integration of human dignity into educational processes. The concept of human dignity is particularly salient there, arising from the nation’s rich tradition and foundational documents. In contrast, Slovenia is a country with a comparatively short history of democratic governance. It experienced democratisation as part of the third wave of democracies (Huntington 1993) and, as a post-communist state, is categorised among the ‘new democracies’ (Kleindienst 2022). Compared to California, Slovenia is a more culturally homogenous community, arguably reflecting its limited exposure to the vast immigration currents that have shaped the United States. The notions of multiculturalism and tolerance are thus not as deeply entrenched in Slovenia as they are in the United States. Notwithstanding the European Union’s endorsement of multiculturalism and tolerance, Mikelatou and Arvanitis (2019) assert that the policy framework, which was implemented to address the increasing ethnic and cultural diversity within a previously homogeneous society, has not achieved its intended objectives within the European Union. These distinctions underscore the diverse contexts of California and Slovenia, making them instructive case studies for our research.

As a concluding element of this research, which adds to its originality, this article provides a diagrammatic representation of the steps recommended for ensuring effective education on human dignity in terms of accelerating the recognition of human dignity as the cornerstone of peace within the educational framework. This research therefore seeks to contribute to the broader conversation on how education concerning human dignity can serve as a catalyst for peace and to deter violence by instilling respect for human dignity in young minds.

2. Relevance of Promoting Human Dignity for Fostering Peace and Reducing Violence

Violence and peace are fundamental concepts that have been studied extensively in the academic literature. Violence may be understood as the use of physical force, coercion or power to cause harm, injury or destruction (Galtung 1990; Bara et al. 2021). It encompasses a wide range of behaviours, from interpersonal violence to structural violence, and can manifest in various forms, including physical, psychological and symbolic (Galtung 1990). Violence is not limited to overt acts of aggression but can also include systemic and cultural forms of oppression and discrimination (Galtung 1990; Loyd 2012). In the context of religions, violence may arise from religious conflicts, extremism or the manipulation of religious ideologies (Mikelatou and Arvanitis 2019).

In contrast, peace may be defined as a state of harmony, tranquillity and the absence of violence or conflict (Campbell et al. 2017). It involves the presence of justice, equality and respect for human rights. Peace can be conceptualised as both a negative and positive phenomenon. Negatively, peace refers to the absence of direct violence and armed conflict. Positively, peace encompasses the presence of conditions that promote well-being, societal integration and social justice (Oetzel et al. 2009; Galtung 2011). Moreover, the concept of peace, defined as the absence of war or as security maintained by nation states domestically and internationally, has gained widespread acceptance globally. This prevalence is largely due to the expansion of what is often termed ‘modern-liberal’ peace, as disseminated through historical processes of colonialism and developmental ideologies (Daley 2014). In the context of religions, peace may involve fostering interfaith dialogue, promoting religious tolerance and working towards social justice and reconciliation (Schliesser 2020; Osajie 2021).

It is important to note that the definitions of violence and peace can vary depending on disciplinary perspectives and cultural contexts (Loyd 2012). Scholars in peace and conflict studies, sociology, political science and other related fields have contributed to the understanding of these concepts (Galtung 1990; Gleditsch et al. 2014). Yet, definitions of violence and peace can also be influenced by religious beliefs, practices and teachings (Basedau and Koos 2015; Schliesser 2020). This makes it crucial to consider multiple perspectives and engage in interdisciplinary dialogue while studying violence and peace.

The academic literature across different disciplines provides a comprehensive understanding of the relationship between peace and human dignity. Galtung (1969, 2018) discusses the conceptualisation of peace in a broad and complex manner, stressing the need for a comprehensive approach to peacebuilding. De Vincenzo et al. (2023) explore the relationship between peace, dignity and spiritual well-being, highlighting how peace can facilitate the achievement of dignity and transformation. Gómez and Montealegre (2021) examine the role of women’s and feminist movements in peace negotiations, emphasising the importance of promoting human dignity for marginalised groups. Allouche et al. (2020) discuss the importance of promoting social cohesion and upholding human dignity in conflict and displacement contexts. Courtheyn (2018) argues that dignity is an appropriate synonym for peace, pointing to the violation of human dignity in modern processes of dispossession. Christie et al. (2008) note the role of psychological factors in peacebuilding efforts, highlighting the relevance of promoting human dignity. According to Ragland (2015), the underpinnings of positive peace stress the pursuit of the realisation of good lives, harmonious relationships and cohesive communities. Central to this concept is the acknowledgment of the innate worth of every individual and the essence of communities, the relationships within them and the preservation of human dignity for all. Positive peace encourages individuals to recognise and affirm the inherent value in life and to distance themselves from values that contradict this principle (ibid.).

Human dignity refers to the innate worth and value of every individual, regardless of their background or circumstances (Barak 2013). While there is a wealth of literature on the subject (e.g., McCrudden 2008; Donnelly 2013; Barak 2013; Kateb 2014; Rosen 2018; Mahmoudi and Penn 2020; Sarat 2022; Bird 2023), theoretical discussions surrounding human dignity remain replete with inconsistencies. This shows the lack of a clear, universally accepted definition of human dignity. However, for the purpose of this article, human dignity is viewed as a concept made up of two dimensions: initial and realised dignity (Kleindienst 2017). Initial dignity suggests that an individual inherently possesses a respectable status or an intrinsic human value. This recognition is accorded purely based on their membership of the human species. Originating from the very essence of human nature, it distinguishes humans from other species, signifying a metaphysical component intrinsically connected to humanity and persisting universally across time and space. Conversely, realised dignity, as a second dimension of human dignity, reflects the degree to which such dignity is manifested or actualised for a given individual (Kleindienst 2017; Kleindienst and Tomšič 2022). Realised dignity is relational to the dignity of those whom human beings relate to and share life for co-existence, co-creating, and mutual advancement (Maarif 2023). It should be noted that even if every human is endowed with initial dignity, it does not inherently follow that they also experience realised dignity (Kleindienst 2017, 2022).

When societies promote this sense of worth, an environment is cultivated in which people feel respected and valued. This acknowledgment can lower feelings of alienation or marginalisation, which are often underlying factors in conflicts or violent extremism. Cases such as the war in Ukraine and its repercussions for various domains of societal functioning and human life (Ljubotina and Raspor 2022) bear witness to the urgent need for such an approach. In this context, respecting human dignity helps to address the root causes of violence. Human dignity being respected and upheld creates an environment of equality, respect and justice, which are all essential for building peace. The World Report on Violence and Health states that violence is a complex issue influenced by various factors, including social, economic and cultural determinants (Krug et al. 2002). The promotion of human dignity can be instrumental in addressing these factors, thereby establishing conditions that decrease the likelihood of violence. This includes addressing inequalities, discrimination and social exclusion, which can nourish feelings of frustration, anger and marginalisation that may lead to violence. Human Rights City Initiatives, for example, focus on advancing dignity and justice for all residents, serving as a model for building peace and reducing violence in communities (Smith 2019). Human dignity in these contexts is essential for promoting social cohesion, easing tensions and ultimately contributing to peace-building efforts.

Overall, the references stated above support the argument that promoting human dignity is critical for fostering peace and diminishing violence. Respecting and upholding human dignity creates an environment of equality, respect and justice, addressing the root causes of violence and lowering the likelihood of conflict. Human rights, social cohesion and addressing violence are all intertwined with the promotion of human dignity in efforts to build peace and prevent violence.

3. The Role of Education on Human Dignity and Catholic Schools

Education transcends the mere acquisition of information. It serves as a pathway for students to unearth their self-identity, assimilate core values, cultivate personal accountability and comprehend their unique disposition and identity (Saveikaitė 2014). The academic literature (Pangrčič et al. 2022; Kristovič et al. 2023) suggests a holistic approach to education and implies that education must contribute to the overall development of each individual, mind and body, intelligence, sensitivity, aesthetic sense, personal responsibility and spiritual values. Within the framework of Immanuel Kant’s philosophy (Kant 2018), education holds a pivotal role. For Kant, it is through education that individuals can transcend their limited perspectives, enabling them to think beyond mere self-centred interests. Elaborating on this in his pedagogical reflections, he asserts that humans can only truly actualise their humanity through the process of education, asserting that one’s evolution is shaped by the educational experiences bestowed upon them (Hoguane and Pinto 2023). According to numerous authors (Reardon 1995; Elbert 2000; Evans et al. 1997; Giesinger 2012; Sporre 2015; Bowie 2016; Hantzopoulos 2016; Masalesa 2022; Hoguane and Pinto 2023), the promotion of respect and protection of human dignity is a significant responsibility for education. Within this framework, the incorporation of human dignity into the educational process emerges as a crucial element. Such education encourages critical thinking, promotes tolerance and can guide future generations towards peaceful conflict resolution. In this context, we align with the concept of “education on human dignity” (Kleindienst 2016), divided into three distinct segments: (1) Education about human dignity: This facet encompasses theoretical comprehension of the human dignity concept and its correlation with the essential components of a democratic political culture. Predominantly theoretical in its approach, it embraces both explicit and implicit pedagogies related to human dignity. (2) Education through human dignity: Here, the emphasis is on experiential learning, promoting active participation within educational and community environments. This segment integrates diverse endeavours such as extracurricular activities, educational excursions and project-based learning. Although rooted in a hands-on teaching approach, it typically aligns more with the subtle (implicit) than the overt (explicit) teachings on human dignity. (3) Education for human dignity: Mostly situated in classroom dynamics, this component facilitates reflective discussions and deliberations among students, harnessing interactive techniques, inventive assignments and problem-solving exercises. It amalgamates both theoretical and hands-on teaching methodologies and incorporates both explicit and implicit lessons on human dignity. Optimal outcomes are typically achieved when preceded by a robust grounding in the theoretical aspects of human dignity, supplemented by rich experiential learning. Consequently, this form of education provides students with the analytical tools to evaluate human dignity’s multifaceted dimensions and fosters a culture of respect for oneself and others (Kleindienst 2016). Human dignity is a fundamental aspect of the identity of individuals, including young people (Golob et al. 2020). Particularly for young people, the understanding and cultivation of human dignity are crucial for their personal development and well-being.

In deliberations concerning education on human dignity within the context of peace and preventing of violence, reference may be made to peace education, which encompasses a diversity of forms, e.g., international education, human rights education, development education, environmental education and conflict resolution education (Harris 2004). Along with solidarity, democracy, security, equality, liberty, justice and responsibility, dignity is one of the tenets of peace education acknowledged as the bedrock upon which a culture of peace may be constructed (Manzoor Bhat and Jamatia 2022). Education on human dignity can play a preventive role by increasing awareness of the consequences of violence and the importance of peace as supported by the academic literature. First, education on human dignity helps individuals develop respect for all kinds of diversity and a deep understanding and appreciation of the inherent worth and value of every human being (Ragland 2015; Mishra 2021). It promotes empathy, respect and compassion, which are essential qualities for building harmonious relationships and resolving conflicts peacefully (John 2018; Barbeito 2019; Cuga et al. 2020). By instilling these values, education on human dignity cultivates a culture of tolerance, inclusivity and non-violence. Second, education on human dignity equips individuals with the knowledge and skills they need to address the root causes of violence and promote peaceful coexistence (Joseph and Mikel 2014; Cheffou 2015). It provides opportunities for critical thinking, dialogue and reflection on the consequences of violence (Harris 2004; Brantmeier 2013). Through peace education, individuals learn about the impact of violence on individuals, communities and societies and are empowered to actively work towards preventing and resolving conflicts (Sagkal et al. 2016). By nurturing a sense of responsibility and civic engagement, education on human dignity encourages individuals to add to the well-being of their communities and work towards a more peaceful world (Khan et al. 2019). To sum up, education on human dignity plays a vital role in fostering peace and reducing violence. It promotes values of empathy, respect and compassion, provides individuals with the knowledge and skills to address the root causes of violence, challenges systems of oppression and injustice and empowers individuals to become agents of positive change. Integrating education on human dignity into curricula and educational practices allows us to create a generation of individuals who are committed to peace, social justice and the promotion of human dignity for all.

While human dignity may have specific features in different cultures, there exists a core concept of human dignity, which is rooted in the unconditional value of a human being as well as in universal values widely recognised across cultures and faiths. Education on human dignity can focus on these universal principles while also respecting and incorporating cultural nuances. This approach fosters a global understanding of human dignity without imposing a homogenised viewpoint. Additionally, globalisation does not necessarily lead to cultural homogenisation or ideological manipulation. Instead, it can provide a platform for diverse cultures to share, learn from each other and develop a more inclusive and comprehensive understanding of concepts like dignity. This exchange can lead to a richer global perspective. Education aimed at developing a sense of dignity can also focus on critical thinking and self-awareness. Rather than manipulating consciousness, it can empower individuals to understand and respect different perspectives, fostering a more tolerant and peaceful global community. A globally unified understanding of dignity can actually be a tool for peace, as it establishes common ground for different cultures and nations. A globally coherent education on dignity can create a more informed, resilient population. Individuals educated in this way are better equipped to navigate a diverse world, understand different viewpoints and contribute positively to their local and global communities. This shared understanding can be crucial in resolving conflicts and promoting international cooperation and harmony. Cultures are not static; they evolve and adapt over time. Globalisation and exposure to different ideas can lead to the natural evolution of cultural practices. Education on human dignity can facilitate this evolution in a positive direction, encouraging practices that respect and uphold human dignity while allowing cultural traditions to adapt and flourish.

Given that Christianity situates the encounter between the individual and God (Stepišnik Perdih 2020), or the inherent worth of the human being, at the core of its tenets, it follows that human dignity is a key principle in Catholic social teaching. Catholic social teaching emphasises the inherent dignity of every human person, which is rooted in them being created in the image and likeness of God (Sison et al. 2016). The academic literature shows that the role of Catholic high schools in education on human dignity is significant for several reasons. First, such high schools often prioritise the holistic development of students, including their moral and ethical formation (Garcia-Huidobro 2017). These schools integrate teachings on human dignity, social justice and Catholic social teachings into their curriculum and educational practices. By stressing the inherent worth and dignity of every individual, Catholic high schools foster an environment that promotes respect, empathy and compassion. Some authors underline that the modern Catholic social teaching tradition views human dignity as the most basic standard to which all personal behaviour and social institutions are accountable (Hollenbach 2014; Whelan 2023). Second, Catholic high schools often provide a values-based education that highlights the importance of social responsibility and service to others (Suhy 2012). Through service-learning programmes and community engagement initiatives, students are encouraged to apply their knowledge and skills to address social issues and promote human dignity in their communities (Scanlan 2009). This hands-on experience helps students develop a sense of agency and a commitment to making a positive difference in the world. Further, Catholic high schools often prioritise the creation of inclusive and welcoming communities that embrace diversity (Ilg and Massucci 2003). They strive to create an environment where students from different backgrounds, cultures and faith traditions can learn and grow together (Scanlan 2008). By fostering an appreciation for diversity and promoting intercultural understanding, Catholic high schools contribute to the development of a more inclusive and peaceful society (Gamoran 1996). Moreover, these high schools prioritise the development of positive relationships between students, teachers and staff, creating a sense of belonging and fostering a culture of care and support (Dorman 2009). This supportive environment can contribute to the social and emotional well-being of students, reducing their likelihood of engaging in violent or harmful behaviours.

4. Overview of the (Private Catholic) High Schools System in Slovenia and California

4.1. Slovenia

This part of the research focuses on secondary educational institutions in Slovenia that are recognised as general high schools (“gymnasiums”). In the 2023/24 academic year, Slovenia was host to a total of 178 high schools (Ministry for Education, Science and Sport, Republic of Slovenia 2023), among which six are identified as private high schools. Notably, the Catholic Church is the founding authority behind four of these private entities, and it is noted that all private high schools in Slovenia uphold the gymnasium curriculum.

Our investigation within Slovenia was geographically confined to the Goriška statistical region. According to data from the Statistical Office of the Republic of Slovenia (2021), the Goriška region, spanning 2325 km² (equivalent to 11.47% of Slovenia’s total area), is inhabited by 6% of the nation’s population. This region is compartmentalised into 13 municipalities, within which during the 2021/22 academic year a total of 4070 students were enrolled in different high schools (Statistical Office of the Republic of Slovenia 2023). Within Goriška, 11 high schools execute publicly accredited programmes, among which 7 institutions offer both general and vocational high school education (Ministry for Education, Science and Sport, Republic of Slovenia 2023). The present research incorporates solely those schools delivering general high school (gymnasium) education.

According to Eurydice (2022), education for students in public and private schools with a concession is free. Public and private schools with a concession may not charge pupils and students except for matters expressly permitted by law, i.e., the material costs of organising outdoor school, contributions for the cost of meals, the cost of final exams (“Matura”) and other services that are not compulsory or go beyond the prescribed criteria and standards (above-standard programme). Payments on behalf of pupils and students who are unable to pay costs due to their social situation are made by the government following uniform rules determined by the Minister of Education. Slovenian private high schools, more specifically gymnasiums, which are the subject of our research, are co-financed from public sources, 85% of which is provided by the government or municipality for the conduct of the public programme (Organisation and Financing of Education Act 2007). This means that private high schools receive 85% of the finances for implementing the programme from the public purse. While private schools may charge school fees, they may not exceed 15% of the programme costs (Eurydice 2022).

4.2. California

The research in California was confined to Santa Clara County, representing the sixth-most populous county in California, with an area of 3377 square kilometres and a population of 1.93 million according to data from the United States Census Bureau (2021). Santa Clara County contains 7 unified public school districts, 20 elementary public school districts, and 5 secondary public school districts (Statistical Atlas n.d.). Education in the United States can be segmented into primary education, conducted by elementary schools, and secondary education, carried out by middle schools (junior/middle schools) and high schools. The California Department of Education (2023a) reported that 10,010 public elementary secondary and other schools were operating across California in the 2022/2023 academic year. According to the California Department of Education (2023c), Santa Clara County hosts around 798 standard public elementary, secondary and other public schools with an active or merged status. These include 256 elementary schools, 57 high schools, 60 intermediate/middle schools, 5 junior high schools, and 3 K-12 schools.

In addition, the California Department of Education (2023b) states there were 182 private schools in Santa Clara County in the 2022/23 academic year (including schools conducting all or some of the 12 grades), among which 33 are private schools with a Catholic affiliation. Seventy-one private schools are conducting (at least some) grades from 9 to 12 (either in combination with other grades or not) and, out of these, seven schools have a Catholic affiliation. Our research is concentrated on the latter.

Our research included Catholic private high schools that receive no funding from local, state or federal governments. Constitutional provisions significantly limit financial federal support to Catholic schools. Although certain states have implemented voucher initiatives and alternative mechanisms under school choice laws, these programmes typically contribute a modest amount to the schools’ overall budgets, often merely representing a small percentage. The financial responsibility for education in Catholic schools falls predominantly on the parents, who must cover the escalating tuition fees (Wodon 2021).

5. Methodological Approach and Data Sampling

In conducting this research, a qualitative methodology (Ragin 2007) was employed. Broadly, qualitative research is generally used to help a researcher generate a deep and nuanced understanding of a given phenomenon (Lester et al. 2020). The selection of qualitative research methods was imperative for constructing a comprehensive and content-dense understanding of how human dignity is incorporated into educational processes. Our study was performed using the method of focus groups. These focus group discussions were facilitated by the author of this article who moderated the groups, ensuring that a consistent approach to the discourse was underway among the participants. The choice of research methodology was meticulously considered, recognising the potential challenges in soliciting articulate responses from students regarding a multifaceted concept such as human dignity. This is particularly due to the continuous intellectual and emotional development typical of the high school student demographic (see Steinberg 2014). During adolescence, identities are in flux and are perpetually engaged in a process of recentring (Tanner 2006). Focus groups are designed to support interactivity, with participants ideally balancing each other. Participants can encourage each other to speak up either in support of or opposition to earlier statements. This highly dynamic situation can stimulate participants to raise issues they might not have identified, for example, in one-to-one interviews (Lazar et al. 2017). The approach not only encourages participants to delve deeper into their responses but further promotes an environment where they can respectfully challenge, seek clarification and discuss aspects of their peers’ statements. Consequently, this strategy ensured the active engagement and contribution of all the participants within the research process, thereby enriching the qualitative data garnered in this study. The research protocol received ethical approval, no. 1-2016, 4 October 2016, from the Commission for Research Ethics at the School of Advanced Social Studies, Slovenia.

The scope of this research was confined to high schools. This decision was predicated on the notion that the inherent complexity of human dignity as a concept would facilitate more advanced discussions among high school learners compared to their junior school counterparts, thereby adding to the quality of the research findings. Further, this study intentionally excluded tertiary education students to focus on a segment of the educational structure that encompasses the experiences of the broader population at least once—the primary and secondary levels. The research presented in this article engaged students from private Catholic high schools, entailing the organisation of four distinct focus groups: two in Slovenia and two in California.

The decision to compare the education on human dignity in Slovenia and California is pertinent for several reasons. Firstly, in terms of cultural diversity and perspectives, as previously mentioned, Slovenia and California represent different cultural and social contexts. California, as part of the United States, is celebrated for its diverse population and melting pot culture, whereas Slovenia, a smaller European state, features a more homogenous cultural landscape. Understanding how each state approaches education on human dignity can provide key insights into the influence of cultural diversity on the understanding and instruction of such values. Secondly, the educational systems in Slovenia and California vary in their pedagogical methods, curricula and methodologies. Delving into how human dignity is taught and integrated within these differing systems can highlight the effectiveness of various educational strategies and philosophies. This comparison can also have significant implications for policy-making and educational reforms, aiding educators and policymakers in developing more comprehensive and inclusive educational programs that effectively address human dignity. Lastly, such a comparison between Slovenia and California holds great value as it contributes to a broader understanding of how fundamental human values are imparted and embraced across different educational and cultural settings.

The sampling technique employed was purposive, with the objective being to include Catholic private high school institutions. The participants consisted of students aged from 17 to 19 years from high schools located in California and Slovenia. Consent for student participation in the study was procured through high school coordinators who obtained parental approvals. Specifically, the study engaged students in their final year of high school, aiming to capture a holistic impression of the cumulative impact of the secondary education. The deliberate exclusion of students from the lower grades was pivotal for preventing a fragmented analysis of the high schools’ operational practices and their subsequent educational influence on human dignity.

The focus group discussions were recorded and subsequently transcribed word-by-word for review. We used the computer software ATLAS.ti7 to perform the thematic analysis of the empirical data gathered in the qualitative research. The gathered data were labelled with codes and their connections that were created and organised as “categories” or “themes”. These codes and categories were eventually interconnected to create “networks”.

6. Research Results and Discussion

6.1. General Understanding of the Human Dignity Concept

In pursuit of determining their current understanding of human dignity, students were initially queried in the focus group setting with respect to how they generally comprehended the term human dignity and any associations they may have when hearing the term. The students at one private school in Slovenia frequently associated human dignity with the following terms and descriptions: possessing a personality; being of worth; pride; honour; one’s self-image; human ethics; the preservation of values; respect; relationships; something inherent to every human; not merely being a number; the right that one’s values and beliefs are not oppressed by others; how one is perceived by others; being treated well by others; something not related to money, but to humanity; something stronger than respect. As may be observed, the descriptions of human dignity vary considerably. For instance, some students link human dignity with an individual’s personality and their self-perception, whereas others associate it with how individuals are treated by others. While some describe human dignity as an indisputable trait of every human being, others believe dignity can vary from person to person. These diverse descriptions of human dignity are not surprising given that human dignity is an abstract concept without unanimous agreement, even on the level of scholars (Macklin 2003; Bagaric and Allan 2006). Among the Slovenian Catholic private high school students, respect is the most common association made with the term human dignity. The students at the private school in Slovenia involved in this study also believe that the level of mutual respect at their school is higher than at other (public) schools. Such a finding can be sensibly interpreted in light of the ethical, moral and spiritual–religious orientation the private school in the study endeavours to instil in its students, among which respect plays a particularly significant role. It is evident from the focus group findings that the private school under investigation especially strengthens respect, assistance and solidarity in interpersonal relations, leading to the absence of peer aggression and derogatory remarks at this institution.

Subsequently, the Catholic private school students in California were also questioned about their general understanding of the term human dignity and any associations that arose upon mentioning it. The students at the private schools involved in this study most often described human dignity in the following ways: dignity is the golden rule; dignity is our foundation; dignity is something that cannot be quantified; dignity is an umbrella term that covers inalienable rights; treat others as you would want others to treat you; people should not be treated as objects; no one can take dignity away; every individual is a human being; no one is superior to another; respect for other people; self-esteem; the value of oneself; the right to be happy; freedom; equality; a collection of rights; the right to make one’s own decisions. These associations or descriptions of the concept of human dignity indicate that respect for others and self-respect are the most common associations among the Californian Catholic private school students. The analysis reveals that the students commonly equate human dignity with the treatment individuals receive from others. Notably, the students placed strong emphasis on human dignity in conjunction with the distinctiveness of each human being, assigning it with a more substantial significance than their Slovenian counterparts. This perspective is prominently seen in the articulations of students who regard dignity as a foundational ethos, a guiding principle akin to a ‘golden rule,’ or an intrinsic quality that eludes quantification and tangible justification whilst being innately possessed by every human being.

While the students from both nations demonstrated an ability to comprehend the intrinsic significance of human dignity, the associations suggested by the Californian students imply a more nuanced understanding of the concept. The outcomes of the focus groups suggest that the students in California’s private educational institutions hold a more refined interpretation of human dignity, indicative of a deeper and more academically mature grasp than that possessed by their Slovenian private school counterparts. To exemplify this conclusion, representative statements from the students in each state are provided:

“Dignity is for everyone; no one can take it away. It’s sort of the golden rule; treat others as you wish to be treated.”

(student at a private high school, California)

“Dignity means that you should treat people as you want to be treated because they have dignity and are therefore not objects. Dignity is not something that can be quantified; there is no psychological explanation for its existence.”

(student at a private high school, California)

“Something very important, definitely, every person has their dignity and this is very important for every individual. Some of their rights… in those camps where they had only numbers, they didn’t have names, their dignity was thus taken away from them.”

(student at a private high school, Slovenia)

“In my opinion, it would be better to define dignity as the violation of some basic rights, or as the violation of values.”

(student at a private high school, Slovenia)

The dominant association with human dignity made by the students at Catholic private schools in Slovenia and California is remarkably consistent—respect in the case of Slovenia, and respect coupled with self-respect in California. However, the focus group findings reveal that the conceptions of human dignity held by the Californian students are more uniform and sophisticated than those of the Slovenian students, which display considerable diversity. The responses of the Californian students show a more unified and advanced understanding of the concept of human dignity.

6.2. Perception of the Existence of Initial and Realised Dignity

To obtain deeper insights into the students’ interpretations of human dignity, they were asked whether they thought human dignity is inherent or acquired and contingent upon specific factors. This line of questioning was designed to ascertain the students’ awareness and acknowledgment of the concept of initial dignity as opposed to dignity that is realised through life’s experiences. The focus group discussions with the Slovenian students attending a private school revealed that a clear majority (72% of respondents) recognised only realised dignity, yet they did not acknowledge the presence of initial dignity. The students’ perspectives suggesting this viewpoint were as follows: dignity is acquired through learning, upbringing, socialisation, contacts and interactions with other people; dignity depends on how we experience it; dignity depends on social factors; dignity depends on how society treats us. In second place were students (28% of respondents) who recognised and affirmed the coexistence of both initial and realised dignity to some extent. They justified this recognition with a variety of rationales, articulated as follows: dignity is partly innate and partly acquired; dignity is innate, but its development depends on the individual and society; a person is born with a certain amount of dignity, and then can acquire more; the basics of dignity are innate—in terms of needs, there is at least an innate desire for dignity, the rest is acquired later. However, all the Slovenian students participating in the research believed that human dignity can always be violated and taken away, notwithstanding whether it is innate or not.

The students at private schools in California clearly demonstrated being aware of the existence of initial dignity (100% of respondents) and defended its existence convincingly:

“Human beings always have dignity and always deserve to have it, regardless of who they are. This is really sometimes hard for me to accept because I believe that there are certain people who do evil, bad things. But I think that human beings have some kind of inner type of dignity, and that must be respected no matter what.”

(student at a private high school, California)

“Every person has human dignity, and it is not relative. Dignity cannot be based on or stem from external factors, because otherwise, dignity would be different for every person.”

(student at a private high school, California)

The vast majority (94% of respondents) of the students at private schools in California thus perceive human dignity as a concept consisting of both initial and realised dignity, meaning that their views on human dignity are very close to the concept of human dignity presented in the previous theoretical chapters of this article:

“…human dignity should be based and is based on human nature. Because it’s an inner characteristic of human beings. And this unconditionally, no matter what. But the amount of human dignity, in terms of perceived dignity, can vary.”

(student at a private high school, California)

The comparative analysis of the perspectives held by the students from private schools in Slovenia and California reveals a profound divergence in the awareness and recognition of the existence of initial dignity and/or realised dignity. This might reflect the school studied in Slovenia which, despite being a private institution, adheres closely to the national curriculum similar to that of public high schools, potentially limiting a broader philosophical and other discourse on the subject. Conversely, the students in California demonstrate a robust awareness of initial as well as realised dignity. This discernment is likely due to the diverse and autonomous nature of curricular design in Californian private schools, which may afford a more individualised and holistic approach to such ethical and philosophical discussions.

In the Catholic-oriented private educational institutions, it was anticipated that a considerable number of students would develop an awareness and a holistic understanding of the concept of inherent dignity as part of their educational experience. The Catholic doctrine places special emphasis on the safeguarding of human dignity, with a substantial focus on its inherent aspect, i.e., initial dignity. From a historical perspective, one of the main sources of human dignity has been tied to religious traditions. Christian thought, which has predominated in the Western world since the late Roman Empire, centrally posits that human beings are created in the image of God and, as a consequence, are imbued with inherent human dignity (Erhueh 1987; Kraynak 2009; Dan-Cohen 2011). The findings of the focus groups conducted in Slovenia are thus quite unexpected. Still, it must be considered that the Catholic private schools participating in this study maintain a policy of non-imposition of religious beliefs upon its students. This policy may elucidate the institution’s relatively reserved approach to conveying knowledge and awareness concerning the Christian foundations of human dignity. Yet, the aforementioned comparison does not clarify the differences that were observed between the Slovenian and Californian Catholic private schools. This means it is plausible to infer that such differences are attributable to the varying degrees of autonomy granted to private high schools in these two states. This autonomy is particularly evident in the domains of curriculum design, its execution and teaching practices.

6.3. Recognition of Violations of Human Dignity

In further analysis, our interest focused on the recognition or perception of violations of human dignity. The discourse mostly revolved around instances of human dignity being breached, notably through the lens of insults to fellow humans, physical torture/violence and living in poverty. The focus group dialogues centred on specific cases facilitated a more tangible grasp of the concept of human dignity, which otherwise remains abstract. The feedback indicates that students from a Slovenian private school agree that physical torture/violence unequivocally constitutes a breach of human dignity. Still, the students’ views were not unanimous concerning dignity violations in the case of insulting a fellow human. While some recognised a violation in the given instance, others believed that a violation occurs only in the case of severe insult and if an individual actually perceives a certain insult as a violation of their dignity. Hence, according to some of the Slovenian Catholic private school students, the breach of human dignity is not merely contingent on the nature and manner of the violation but varies considerably based on the individual’s response and own perception. This may also be inferred from the discussions pertaining to living in poverty. The majority of the students opined that human dignity is compromised when basic life necessities and fundamental material resources are inaccessible, while the deprivation of other amenities does not invariably signify a breach of dignity. They suggest that such a breach is subjective, hinging on whether an individual perceives and emotionally processes their living standards as a violation of dignity. It is evident that the students generally associated the violations of human dignity particularly in connection with severe suffering and circumstances that hamper survival such as the infliction of physical harm, torture, violence, denial of basic necessities and the incapability of subsisting within given material constraints. Conversely, in less dire circumstances, the students often did not necessarily recognise violations of human dignity. This perspective undeniably demonstrates the profound value the students placed on human dignity, highlighting its prominence chiefly in scenarios where an individual’s life and well-being are at stake or subject to harsh conditions. This sentiment is encapsulated in the following statement by a Slovenian Catholic private school student:

“For me, dignity is something stronger than just respect. You have to do something really bad to violate someone’s dignity.”

(student at a private high school, Slovenia)

The students at the Catholic private schools in California concurred that physical torture or physical violence is a clear violation of human dignity. They argued that such acts deprive a person of autonomy and indicate a fundamental disrespect of the individual subjected to torture or violence. In the context of insults made to fellow humans, they similarly perceived such acts as violations of dignity, suggesting that these may reflect disrespect or a sense of superiority, which implies a dignity breach. While discussing poverty, there was a prevalent belief among these students that violations of dignity in such circumstances are significantly influenced by the presence of varying levels of poverty, which can vary globally. The consensus indicates that failure to meet basic living standards is equated with a dignity violation, considering that such deprivation restricts an individual’s options or unduly constrains them. However, they also felt that living in poverty does not necessarily breach human dignity if the individual maintains pride, self-respect and self-awareness of their intrinsic worth. This finding reflects parallel views between the Slovenian and Californian students regarding the subjectivity of dignity violations. As initially stated, the Slovenian students expressed that the degree and intensity of a dignity violation often vary according to the affected individual’s feelings and experiences. While the Californian students shared this sentiment, they extended it to the concept of self-respect.

Although there is a semblance of agreement in recognising human dignity violations among the students from private Catholic schools in Slovenia and California, a salient distinction emerges between the two groups. The Slovenian students linked dignity violations to severe suffering and life-threatening circumstances. In contrast, the Californian students recognise violations even in less critical situations that may still hold a negative impact. It thus appears that the Californian students identify with a broader spectrum of dignity violations, acknowledging them even when the severity is comparatively lower.

6.4. The Impact of Catholic High Schools on Knowledge and Recognition of Human Dignity

The main inquiry concerns whether the disparities observed between the private schools in Slovenia and California are manifestations of the curriculum and pedagogical approaches within the secondary education institutions participating in this study or stem from additional variables like economic, social and cultural factors. In the focus groups, we engaged with the students in a discussion regarding the prevalence of references to and discussions on human dignity and associated subjects within the context of school lessons, including the incorporation of these topics into educational textbooks and materials. The findings of this discussion can be categorised under three distinct themes:

6.4.1. Presence of Explicit and Implicit Education on Human Dignity

In the Californian Catholic private schools participating in the study, there is a prevalent hybrid approach to educating about human dignity that encompasses both explicit and robust implicit methods. Explicit education on human dignity manifests through overt references to human dignity and direct theoretical and experiential discourse concerning the concept, as exemplified by the statement below made by a student:

“We talk a lot about the theory of human dignity and how we feel dignity. Both.”

(student of a Catholic private school, California)

In the Slovenian private school setting, an implicit pedagogical approach to the concept of human dignity predominates. This mode of education is characterised by the frequent discussion of various topics that have indirect connections with human dignity without actually invoking the term “human dignity”. The research indicates that, in Slovenia, the implicit educational approach is generally less comprehensive compared to that in California. According to the focus group findings, the students develop a nascent understanding of human dignity through the implicit dissemination of knowledge, which suggests a lower degree of internalisation of its relevance. Nevertheless, this method of knowledge transfer is insufficient for students to fully comprehend or articulate the essence of human dignity. Explicit education on human dignity in Slovenia is infrequent at best. On the occasions that it does take place, it involves straightforward references to dignity without a thorough exploration of its significance and meaning. The deficiency of explicit education on human dignity in Slovenia is mirrored in the remarks of one student:

“Since the beginning of high school, we have only slightly touched on dignity.”

(student of a Catholic private school, Slovenia)

6.4.2. Curricular and Extra-Curricular Education on Human Dignity

The data provided by the students at Californian Catholic private schools reveal that the concept of human dignity is explicitly integrated within the scope of various subjects, including but not limited to Social Justice, Social Studies, US History, Religious Studies, World Religions etc. In the Californian private schools participating in this research, the pedagogical approach to human dignity extends beyond curricular requirements to embrace a wealth of extracurricular endeavours. These activities frequently overlap with the notion of human dignity, either explicitly or implicitly, serving as a potent catalyst for student engagement with the subject matter. This finding goes in line with Bryk et al. (1995), implying that Catholic institutions typically foster a robust collective culture underpinned by an array of rituals and extracurricular activities. Such practices are instrumental for promoting relationship-building among students and between students and teachers, thereby establishing a foundational social network that catalyzes student motivation and learning engagement. The prevalence of human dignity within the educational ethos of these institutions is palpable, manifesting through visual displays within the school environment and various initiatives designed to fortify the moral framework of the student body.

In comparison, in Slovenia, the incorporation of human dignity within the curriculum during secondary education is notably less extensive than what occurs in California. This finding aligns with expectations, considering that the Slovenian private school under study largely adheres to a curriculum akin to that of public schools, with the notable exception of the “Faith and Culture” course. This suggests a more restrained curricular stance on the subject of human dignity. The findings from the focus groups suggest that references to human dignity at the private school in Slovenia do not constitute a component of the formal curriculum. Consequently, the integration of this subject matter appears to be attributable exclusively to the individual initiative of the teachers.

6.4.3. Presence of Three Crucial Segments of Education on Human Dignity (Education about Human Dignity, Education for Human Dignity, Education through Human Dignity)

In the Slovenian private school included in the research, instances of educating about human dignity are exceptionally rare, limited only to sporadic direct references to human dignity without any substantial theoretical exploration of its meaning. The concepts of education through human dignity and education for human dignity are present but infrequently engaged, mainly via an implicit approach to the subject matter.

In contrast, in the Californian private schools participating in the study, the comprehensive and sustained engagement with all three dimensions of education on human dignity is evident, namely, education about, through and for human dignity. The focus group findings show that education about human dignity is characterised by regular direct references and theoretical discussions on its meaning. Moreover, education for human dignity is enriched by discussions as well as guest speakers who elucidate the concept’s importance through various related themes. Education through human dignity is notably underscored by a host of extracurricular activities that the schools organise or endorse, such as research, immersion programmes, clubs or projects, exemplified by projects such as “Recycling respect”. These activities can be illustrated by the following statements:

“We have the club called ‘Lace Up, Stand Up’. We go around, spread the word how to be a good human. We are all around the idea of respect.”

(student of a Catholic private high school, California)

“We do some clubs outside of the classes as for example ‘Safe spaces’. We have different speakers there who are trying to stand up human dignity between each other. We talk about it and try to stimulate it.”

(student of a Catholic private high school, California)

“We also have immersion programmes. We go to different places. I know people who have gone to Los Angeles and something like that. I go to New Orleans and we build houses and help people who have like nothing.”

(student of a Catholic private high school, California)

Teachers endeavour to weave the essence of these initiatives into the fabric of their curricula and classrooms, thereby reinforcing the school’s commitment to the principles of human dignity within the educational experience.

7. Conclusions

Drawing from the findings of the qualitative comparative analysis, it is evident that the comprehension of human dignity among the Catholic high school students in California surpasses that of their counterparts in Slovenia. In particular, the students attending Catholic private high schools in California exhibit a superior understanding and interpretation of human dignity. Their conceptualisation of this principle is both holistic and precisely articulated, enriched with academic subtleties. Within these educational settings, human dignity is viewed as a fundamental principle. While the Slovenian students possess a basic grasp of human dignity, the depth of their understanding and interpretation is distinctly less comprehensive than that of the Californian students. Further, the Californian students are generally more adept at identifying violations of human dignity, even in situations where such violations are less intense or not immediately evident—a view that is less prevalent among the Slovenian students. The research also reveals that educational institutions play a pivotal role in shaping students’ understanding, interpretation of human dignity and their ability to recognise when it has been violated. This, in turn, suggests that private Catholic schools in California make a more significant contribution to education on human dignity than what is provided by Catholic schools in Slovenia.

The identified differences can largely be attributed to the comparatively lower adherence of California’s private high schools to state and federal regulations and standards, rendering their curricula more adaptable than those in Slovenia. This regulatory landscape is, in part, an outcome of the financial structure of the education system, wherein private secondary schools in California operate mostly without the support of public funding. In Slovenia, the curricula for private secondary schools undergo stringent scrutiny and approval by the competent national authorities. Slovenian private high schools hence find themselves substantially constricted by a regulatory framework akin to that governing public institutions, imposing significant standardisation on their educational programmes and curricular flexibility.

These research findings suggest that educational curricula and the autonomy of high schools in shaping them, as well as teaching approaches, play a significant role in moulding students’ perceptions of core human values. The emphasis (or lack thereof) on the intrinsic aspects of human dignity within educational discourse directly influences the development of students’ perceptions about human dignity. The stark contrast between the two states highlights the potential impact of educational practices on fostering an understanding of universal human dignity, which is so critical in an increasingly globalised society where intercultural competence and mutual respect are indispensable.

The research results further indicate that the identified differences are especially the consequences of: (1) organised extra-curricular activities related to human dignity; (2) the integration of the topic of human dignity into the foundational ethos of high schools; and (3) the extent to which various types and segments of education on human dignity are present. In this context, our research revealed that Californian Catholic private high schools are more advanced than their counterparts in Slovenia. This finding may be related to Bryk et al. (1995), who implied that Catholic private high schools in the United States often embody a distinct moral framework informed by theological principles. These principles reinforce collective moral responsibilities and a spiritual ideology that accentuates the inherent dignity of every individual. The theological underpinnings largely advocate for social justice and humanistic education, propounding the belief that intrinsic worth is universal, transcending an individual’s social or academic standing. The ethos of Catholic private high schools thus synthesises two realms: (1) a moral and spiritual domain that prioritises the recognition of each individual’s dignity; and (2) a pragmatic sphere where students are equipped to navigate the exigencies of economic responsibilities and civic life within a capitalist democracy (ibid.).

Combining the theoretical and empirical findings of this article, it may be concluded that education on human dignity can fulfil a preventative function by enhancing awareness of the ramifications of violence and emphasising the imperative of peace. According to Reardon (1995), it is up to the citizens to identify and challenge contemporary social wrongs, to develop and enforce human rights standards that will reduce and prevent such wrongs throughout the world. Via these actions, they engage in making a more humane planet for themselves and future generations and thereby contribute to the achievement of peace. Therefore, in the concluding section, we systematically present the principal aspects of the efficacy of education on human dignity as identified in our research, thus, in turn, encapsulating the study’s main findings. Following the preamble of the Universal Declaration of Human Rights, as outlined in the introduction to this article, the recognition of the inherent dignity of all members of the human species is the foundation of peace. The recognition of human dignity points to the crucial need for education on human dignity. Such education ought to strive to meet three objectives: (O1) emphasising the profound relevance of human dignity; (O2) fostering a comprehensive and holistic grasp of the concept of human dignity; (O3) and promoting awareness and recognition of instances where human dignity has been violated. To this end, the recommended steps for effective education on human dignity that aims to achieve the recognition of human dignity include:

• The integration of human dignity and related themes into the foundational ethos of educational institutions is imperative (S1).
• Educational bodies must ensure the full integration of the three segments of education on human dignity: education about human dignity, education for human dignity and education through human dignity (S2).
• A dual approach involving both explicit and implicit educational methods concerning human dignity is called for (S3).
• A combination of curricular activities, such as guest lectures, and extracurricular activities, like immersion programmes, clubs, projects and research, centred on human dignity and associated matters, is essential (S4).

These recommendations are further elucidated in the accompanying Scheme 1.

Derived from the results of a qualitative study on Catholic private schools, our findings suggest that the steps recommended above may apply to a broader spectrum of educational institutions, including both public and private high schools, that aim to improve understanding of human dignity, raise awareness of its significance and accelerate recognition of when it has been violated. The cultivation of such an understanding is not simply an academic endeavour but a foundation for peace. A deeper appreciation and recognition of human dignity can foster a more harmonious coexistence, which is the cornerstone of the sustainable peace we aspire to achieve globally.

For future research, we propose a quantitative methodology to examine the relationship between the extent of different types and segments of education on human dignity and the corresponding incidence and types of violence in that area. Such a study could unveil patterns, measure the strength of associations and potentially identify causative factors influencing the prevalence of violence. The ultimate aim is to inform strategies that enhance the promotion of human dignity as a means to mitigate conflict and violence.