The Effect of a ‘Humanistic’ Intervention on the Social Responsibility of University Students

Abstract

Today’s youth navigate a complex balance between traditional and modern values in a changing world. In this context, education plays a crucial role in transforming society and promoting values that align with the Sustainable Development Goals, such as justice and equality, with Ethics and Christianity supporting these principles. Moreover, Physical Education (PE) is highlighted as a tool for promoting moral development and social inclusion; however, gaps exist in studies focusing on the integration of Ethics and Christian values in PE and sports. The aim of this study was to evaluate the impact of an intervention in the subjects of Ethics and Christianity on social responsibility among university students in PE Sciences. The design of this study was quasi-experimental with quantitative pre- and post-test measures and three groups (one Control Group). The sample comprised 95 students who responded to the University Social Responsibility Scale. Experimental Group 1 participated in Christianity class, and Experimental Group 2 in Ethics class. A Mann–Whitney U, Wilcoxon test, and ANOVA were used. The effect associated with the group variable was confirmed. We have partially affirmed that ethical and religious intervention positively influences students’ perception and practice of social responsibility. Future studies should explore pedagogical models that effectively enhance social responsibility among university students.

1. Introduction

Today’s youth navigate a complex intersection of values, oscillating between tradition and modernity within a globally advanced, technological landscape. This dynamic value formation has been the focus of numerous studies. Vedeneyeva et al. (2019) emphasize the significance of education in strengthening values among university students, advocating for a renewed pedagogical approach that addresses contemporary challenges. Similarly, Gurova (2002) explores trends in young people’s moral orientations, identifying a shift towards individualistic values centered on personal success, which reflects broader social transformations and new expectations. In contrast, Rathour and Kang (2015) analyze the transition in adolescents’ value systems, highlighting both the challenges and opportunities presented by their environments. Together, these studies offer a comprehensive perspective on the multifaceted factors shaping youth values in today’s society. Within this context, education plays a crucial role in promoting values aligned with religious and ethical teachings. Ningsih et al. (2022) discuss the integration of science and religion in value education, illustrating how both disciplines can complement one another in reinforcing essential value teachings. Dressler (2002) further emphasizes the role of religious instruction in value education, showing how religious teachings can significantly contribute to the moral development of young people. This notion is supported by classic works such as (Bindewald et al. 2017), which examine the intersection of religious values with public education in the United States, fostering mutual respect and understanding among various religious traditions in a pluralistic educational setting. This topic is particularly relevant today, as we find ourselves in an era of sustainable development that emphasizes the need for social transformation. In terms of Ethics, the Sustainable Development Goals (SDGs) align closely with ethical principles by promoting values such as justice, equality, and human dignity. These goals cultivate a sense of responsibility toward the well-being of both present and future generations, highlighting the importance of ethical considerations in addressing global challenges. From a Christian perspective, many values embedded in the SDGs resonate with biblical teachings. Concepts such as compassion, justice, and stewardship of the Earth are integral to Christian ethics. Christians may view the pursuit of the SDGs as a fulfillment of the biblical mandate to care for the poor, promote social justice, and responsibly steward the Earth. Notably, both Ethics and Christianity are deeply connected to SDGs 10 and 16, which focus on reducing inequalities and promoting peace and justice, respectively (United Nations 2015). These goals encourage equality through the narratives of creation in Genesis and advocate for the eradication of violence based on accounts of war in the Hebrew Bible, the Christian New Testament, and the Muslim Quran, contributing to the SDGs addressing peace, justice, and equality among humanity (Vázquez 2019). In this regard, education has a vital role to play in social transformation, and subjects like Physical Education (PE) can significantly enhance the promotion of these values (Baena-Morales et al. 2020).

2. Literature Review

This study arises from the need to implement education for sustainable development within universities, particularly in the fields of Physical Education (PE) and sports. Universities possess the potential to drive societal change (Purcell et al. 2019). Regarding Sustainable Development Goal (SDG) 16, which focuses on peace and justice, the Ibero-American Sports Council outlines how engagement in sports and physical activities can contribute to violence reduction, enhance unity, and foster dialogue and social cohesion. In terms of SDG 10, targets 10.2 and 10.3 emphasize the significance of achieving equality—a goal that PE can directly address. Target 10.2 states that by 2030, we should empower and promote the social, economic, and political inclusion of all individuals, irrespective of age, sex, disability, race, ethnicity, origin, religion, or economic status. Target 10.3 focuses on ensuring equal opportunities and reducing inequalities of outcome. Research indicates that PE and sports sessions foster cooperative attitudes and inclusion, aligning with these targets (Baena-Morales et al. 2020; Kokkonen et al. 2020). Indeed, sports can provide opportunities for social inclusion and diversity, promoting equal opportunities. Additionally, engaging in rule-governed sports can elucidate the importance of respecting operational standards within a community (Baena-Morales et al. 2021); however, for this potential to be realized, training youth in moral and ethical values is essential; otherwise, sports could inadvertently promote violence, unfair play, and racism.

The relationship between PE, Ethics, and Christian values is an interdisciplinary area that has intrigued educators, theologians, and philosophers over the years (Aguiló 2017). This intersection not only focuses on students’ physical development but also seeks to promote moral and ethical development through the lens of Christian values. It is essential to recognize the different perspectives that these areas have regarding similar concepts. For instance, while religious values such as compassion, justice, and stewardship are deeply embedded in faith traditions and divine teachings, ethical perspectives on these concepts focus on moral obligations that apply universally, irrespective of one’s religious beliefs (Marina 2001; Sia 2010). Understanding these distinctions clarifies how religious and ethical considerations interact in shaping individual and societal values. To comprehend this relationship, it is crucial to explore how PE, Ethics, and Christianity interact and influence one another. Traditionally viewed as a means to enhance physical health and well-being, PE’s potential has evolved to encompass a more holistic approach that includes students’ moral and ethical development. In this context, Christian values provide a moral framework guiding interactions and behaviors. Principles such as respect, honesty, compassion, and teamwork are central to this approach, primarily connecting with PE through social interaction in sports and physical activities. These activities, as noted by Hoague (2018), create ideal environments for developing social and moral skills like empathy and responsibility. Students learn to collaborate, respect others, and adhere to rules, thereby fostering values such as justice and mutual respect. Altavilla and Di Tore (2016) highlighted how PE promotes cooperation and mutual respect, teaching students to appreciate collective efforts while respecting individual contributions. Furthermore, Kahn (2022) notes that sports competition effectively teaches and reinforces moral values, where students experience the importance of honesty, integrity, and sportsmanship. The integration of moral education into PE, as proposed by Narvaez and Lapsley (2014), allows for the practical and participatory inculcation of moral values. Mouratidou et al. (2007) emphasize PE’s role in character development through conflict resolution and fostering solidarity. This multifaceted relationship between PE and moral development showcases how social interactions in a sporting context can serve as an effective tool for students’ moral formation.

In a more concrete manner, Zhang (2023) highlighted how PE in universities can be an effective medium for teaching and practicing moral values. This study suggests that physical activities provide unique opportunities for students to learn about honesty, respect, empathy, and responsibility. On one hand, we can emphasize the influence on the formation of moral qualities. Soha et al. (2022) examined how PE classes can shape moral and voluntary qualities in students, emphasizing the need for a deliberate approach in PE to foster moral development, particularly in higher education contexts. Additionally, the enhancement of physical fitness and moral education is noted; there is a significant relationship between developing physical fitness and moral education in young people, suggesting that both can be fostered simultaneously through well-designed PE programs (Gea-García et al. 2020). Other works have highlighted how the psychophysical state of students is influenced by PE, providing evidence that improved physical and mental well-being positively impacts the moral and ethical development of students (Soha et al. 2022). Pennington (2017) argues for an intrinsic connection between physical and moral education based on value foundations, offering a theoretical perspective on how PE can effectively facilitate moral development. The previous literature illustrates a growing understanding and appreciation of PE’s role in the moral development of students. Various approaches and contexts highlight the importance of intentionally incorporating moral and ethical values in PE to promote comprehensive student development.

The use of cooperative learning in universities to foster social interdependence among students is well-studied (Johnson and Johnson 2009). This cooperative component is an essential factor that can enhance the value of PE. Promoting cooperation and mutual respect among students transcends the mere development of physical skills. Several studies support this idea, highlighting the importance of teamwork and cooperation in PE. Meaney and Kopf (2010) emphasize how activities in this field can improve students’ ability to work in teams. Facing physical and sporting challenges in groups helps students value and respect their peers’ abilities and contributions, fostering an environment of cooperation and mutual respect. Walker and Johnson (2018) investigate the implementation of cooperative learning theory in secondary PE programs, suggesting that best practices in this approach can significantly enhance cooperation among students. These practices not only improve participation and physical performance but also strengthen social bonds and foster deeper respect for the capabilities and needs of others. Additionally, Dyson et al. (2021) explore how cooperative learning contributes to the social and emotional development of students in PE. Their study reveals that working in teams and being kind are key aspects that students associate with cooperation in PE, underscoring the importance of these activities for developing social and moral skills. Lastly, Hortigüela Alcalá et al. (2019) analyze cooperative learning alongside student motivation, social interactions, and attitudes, demonstrating how PE can positively influence student motivation and social interactions through cooperative approaches.

Despite the numerous studies focused on value education through PE and its impact on youth, there is a significant gap in research specifically related to the influence of Ethics and Christianity on the social responsibility of university students in Physical Activity and Sports Sciences. While the integration of ethical and religious values in general education has been extensively explored, few concrete studies examine how this integration affects attitudes and behaviors related to social responsibility in this particular group of students. Furthermore, most existing research has not focused on the interaction between Ethics, Christian teachings, and specific training in Sports Sciences, leaving a gap in understanding how these disciplines can collaboratively foster a stronger sense of social responsibility among future professionals in sports and physical activity. Therefore, this study seeks to fill that gap, providing a clearer and more specific view of the relationship between value education and socially responsible behavior in this field. The main objective of this study is to evaluate the impact of a specific educational intervention in the subjects of Ethics and Christianity on social responsibility among university students in Physical Activity and Sports Sciences. This intervention aims to deeply and structurally integrate ethical principles and values, along with Christian teachings, into the curriculum of these subjects, observing their influence on the development and strengthening of social responsibility among students. The underlying hypothesis posits that the conscious and systematic inclusion of these ethical and religious elements in the Physical Activity and Sports Sciences (PASS) educational program will positively influence students’ perceptions and practices of social responsibility. It is expected that this multidisciplinary educational approach will contribute to the formation of more aware, ethical, and socially responsible professionals capable of applying these values in their professional and personal lives.

3. Materials and Methods

3.1. Design

A quasi-experimental pre-post study with three groups is presented, using non-probabilistic convenience sampling.

3.2. Participants

The total sample consisted of 95 students (female = 17, male = 78, age: 22.21 ± 1.62 years) enrolled in the 3rd and 4th grades (see Table 1). The general inclusion criteria required participants to be enrolled in the 3rd or 4th year of the degree program in Physical Activity and Sport Sciences. The participants were divided into three groups: Experimental Group 1 (EG1), Experimental Group 2 (EG2), and the Control Group (CG). The inclusion criteria for EG1 required participants to be enrolled in Christianity and Contemporary Culture, while those in EG2 were required to be enrolled in Professional Ethics. The inclusion criterion for the Control Group (CG) was that participants had not taken either of the aforementioned courses. This study was conducted in accordance with the Declaration of Helsinki and was approved by the Ethics Committee of Comillas Pontifical University University (protocol code 11-2324 and date of approval 15 December 2023). All study participants signed a declaration of consent for the anonymous use of the collected data prior to this study.

3.3. Instruments

The instrument used in this research was the University Social Responsibility (USR) scale for university students (Bolio Domínguez and Pinzón Lizarraga 2019), which self-assesses characteristics related to USR among university students. This scale is associated with the four dimensions of the Retolaza Social Change Model (Retolaza 2010), providing it with theoretical strength. The instrument consists of forty-seven statements rated on a Likert-type ordinal scale with options ranging from 1 to 5, where (1) indicates “completely disagree,” (2) “disagree,” (3) “neutral,” (4) “agree,” and (5) “completely agree.” The statements are organized within the four dimensions: personal, relational, cultural, and structural. This instrument demonstrated good reliability and validity during its design and validation process, with an overall internal consistency represented by a Cronbach’s alpha of 0.932. It also showed high internal consistency in each of the four dimensions of the model: personal transformation (0.804), relational transformation (0.811), collective pattern transformation (0.815), and institutional and structural transformation (0.875).

3.4. Procedure

The intervention took place from February 2023 to March 2023. The pre-test evaluation was conducted in the class prior to the intervention, while the post-test evaluation was carried out in the class following its completion. The Control Groups also completed the questionnaire during the same time periods. The questionnaires were distributed via Google Forms. The intervention occurred over three academic weeks during the second semester of the academic year, in both the subject of Christianity and Contemporary Culture and Professional Ethics, and was conducted by the lead professors of both subjects. In Christianity, the intervention consisted of a total of three sessions, with one session per week (9 h total). For Ethics, the intervention included a total of five sessions, with one session per week (7.5 h total).

Regarding the content developed in both subjects, in Ethics, the students analyzed a case focused on the events surrounding the Mixed Martial Arts fight between Khabib N. (Russia) and C. McGregor (Ireland), organized by Ultimate Fighting Championship (UFC) 229, held on 6 October 2018. The fight ended with Khabib’s victory by submission, followed by a verbal dispute and aggression between the athletes. This incident was rooted in a religious dispute, presenting an ethical situation relevant to the course. In Christianity, the intervention included the following (Pikaza 2010):

• -. Discovering the natural tendencies of human beings toward religious experience and their connection to religious structures is an integral part of human development.

• -. Understanding the religious manifestations that have developed throughout human history, particularly the major monotheistic religions.

• -. Understanding the structure of the Bible as the sacred text of Judaism and Christianity.

• -. Acquiring basic knowledge of the history of the writing of the biblical text within its context.

• -. Learning about the Old Testament (Hebrew Bible), including its structure, books, and content.

• -. Understanding the Intertestamental literature and its significance.

• -. Learning about the New Testament, including its structure and content.

3.5. Statistical Analysis

The SPSS 28.0 statistics software was used to conduct all analyses. Descriptive statistics (mean and standard deviation) were calculated for each factor. The Shapiro–Wilk normality test was performed, revealing non-normal distributions in all cases (p < 0.05). To analyze baseline differences between the Experimental Groups (EG1 and EG2) and the Control Group (CG), the Kruskal–Wallis test was conducted for all groups. A peer comparison using the Mann–Whitney U test was performed to determine which groups exhibited significant differences. The Wilcoxon test was utilized to assess the intragroup effect of the intervention (pre vs. post). To verify the hypothesis, a repeated-measures analysis of variance (ANOVA) mixed model was employed when pre-post differences were identified, adding robustness to the analysis. The Levene test was used to check for homoscedasticity, the Mauchly test for sphericity, and Box’s test for the equivalence of covariance matrices. All assumptions were met in the dataset, except for data normality. The effect size for the ANOVA was calculated using partial eta-squared (η²p). A 95% confidence interval was computed for the differences, and the significance level was set at p < 0.05. The dependent variables consisted of four domains in social responsibility—personal transformation, relational transformation, transformation of collective patterns, and transformation of structures and institutions. Time (pre- and post-intervention) served as the within-subject factor, while the group (EG1, EG2, and CG) was the between-subject factor.

4. Results

4.1. Baseline Differences

Baseline characteristics of all groups are presented in Table 2 including baseline differences. At pre-test, groups presented different starting values regarding the research variables. Then, the U Mann-Whitney test (Table 3) showed significant differences between the groups EG1 and EG2 in the variables transformation of collective patterns and transformation of structure and institutions, and between the groups EG2 and CG in the variables relation transformation and transformation of structure and institutions. The test did not show significant differences between EG1 and CG.

4.2. Longitudinal Differences

Table 4 shows the results obtained after applying the Wilcoxon test. The results indicated that, after the intervention, the EG presented no significant differences in any variables, except for the EG1 in transformation of structure and institutions (p = 0.007). The EG1 reported increments only in the dimension of relation transformation and decreased for the dimensions of personal transformation, transformation of collective patterns, and transformation of structure and institutions, being the differences significant in this last dimension. In regard to EG2, the intervention resulted in worse results for the dimensions of relation transformation and transformation of collective patterns. However, the EG2 improved in half of the dimensions evaluated; these are the dimensions of personal transformation and transformation of structure and institutions.

4.3. Hypothesis Testing

Regarding social responsibility, an interaction effect (Time × Treatment) was found for personal transformation (F(2) = 4.831, p = 0.010; η²p = 0.095), relation transformation (F(2) = 10.891, p < 0.001; η²p = 0.191), transformation of collective patterns (F(2) = 6.468, p = 0.002; η²p = 0.123), and transformation of structure and institutions (F(2) = 9.485, p < 0.001; η²p = 0.171). This indicates that there are significant differences in the impact of social responsibility among the various treatment groups.

5. Discussion

Regarding the relationship between Physical Education (PE) and personal and social development, numerous studies have reported the benefits of PE and sports on social skills, personal development, and psychological competence. Prosocial behavior encompasses notions such as respect, empathy, and sympathy, which are closely related to PE (Opstoel et al. 2020). The systematic review published by Opstoel et al. (2020) concluded that there is a positive relationship between PE and social responsibility. Cooperation and a strong work ethic have also been extensively examined, particularly in the realm of sports, where research indicates a positive correlation between assisting peers and collaborative teamwork (Petitpas and Champagne 2000). However, the results from our study with future PE teachers did not fully support this affirmation. It is worth noting that, as far as we know, this is the first study to analyze the effects of the courses “Christianity” and “Ethics” in Physical Activity and Sport Sciences (PASS) on personal responsibility, which complicates the discussion of the results obtained. This assertion is supported by Reig-Aleixandre et al. (2022), who highlighted that there are few initiatives specifically studying the development of social awareness among university students.

In the present data analysis, hypothesis testing revealed that there was an effect on social responsibility related to the type of intervention. Given that the Control Group did not change between the pre- and post-assessment, it is confirmed that the mentioned effect refers to the interventions implemented in the subjects of Ethics and Christianity. The classes in Christianity improved only the dimension of “relation,” which can be explained by the subject content that emphasized biblical teachings urging believers to love and serve others and the importance of living according to ethical principles and moral values, including justice, equity, and respect for human dignity. The Ethics course resulted in improvements in half of the evaluated dimensions, specifically in “personal transformation” and “transformation of structure and institutions.” During these classes, the importance of reflecting on moral reasoning was emphasized, beginning with the concept of a sense of justice (Rawls 1997). Students understood what their sense of justice means and its relevance as a capacity for making moral judgments traceable to moral principles. Therefore, it is not surprising that, in this context, they gained self-awareness regarding their moral reasoning and the significance of their sense of justice in life. This sense of justice is viewed as the most influential and shaping normative dimension of their reality. This relates to the ethical implications of the incident analyzed in class between athletes, considering the substantial support Khabib received from the sports community in the name of respect for his values and cultural background. Relevant decision-making processes were examined from the standpoint of legal responsibility but, above all, moral responsibility. Moral responsibility always relates to values that are part of moral systems, although the focus was on the ethical perspective. The analysis considered the extent to which the view of unconditional respect for cultural diversity is justified and whether the lack of such respect implies any form of racism or unjustified discrimination. This analysis allowed students to better understand concepts such as sense of justice, moral responsibility, moral principles, free choice, justified violence, and the limits of the moral value of cultural diversity. The favorable results obtained regarding social responsibility after the Ethics and Christianity classes align with the study conducted by Reig-Aleixandre et al. (2022), which analyzed the impact of an intervention in the subject “Education for Social Responsibility” on the degree of social responsibility, finding an overall increase in social responsibility among their students. Their study included more than 500 participants, making their sample much more representative than ours.

On the other hand, in some of the analyzed dimensions, the data obtained in this study were contrary to what we expected for both courses. After the Christianity classes, the outcomes decreased for the dimensions of “personal transformation,” “collective patterns,” and “transformation of structure and institutions,” with significant differences noted in the last dimension (p = 0.007). Regarding the reduced outcomes recorded in the dimension of “personal transformation,” this may stem from initial student resistance to Christianity as a promoter of social values and the transmission of peace, equality, and the integral development of the individual. The defense of a justified secular society may be confused with the recognition of Christian humanistic thought that has shaped contemporary Western society. Moreover, students often exhibit a certain apathy towards the analysis of society and the discovery of Christian values, religious moral principles, and inherited Christian cultural identity. With respect to the “collective patterns” transformation, student responses indicated that they believe cultural patterns, irrespective of any religious or moral manifestation, justify the cultural identity of a developing society. From this perspective, their responses reflect a shift in thinking that separates religious experience from any kind of social manifestation. A break is established between the origins of tradition and the current state of university society. This break is conscious and voluntary, although external factors influence the tendency. In the Ethics intervention, results were worse for the dimensions of “relation” and “cultural transformation.” One pertinent issue is that students often enter the course with a typically misguided notion of the value of dialogue and tolerance towards cultural diversity. Clearly, Ethics sets limits on the contexts in which we can assert the existence of dialogical communication and imposes limits on the concept of tolerance regarding cultural diversity. This creates a problem that, in situations like the case study discussed in Ethics classes, conflicts with student sensitivity, creating a dissonance that is difficult to assimilate. This reflects, in line with Marina’s assertions (Marina 2001), a key characteristic of the still prevailing postmodern mentality: the idea that “relativism is a symptom of political progressivism,” which fosters suspicion against any claim of truth in cultural spheres and equates cultural diversity with an unquestionable moral value, promoting the elastic as a civic value at the cost of undermining our rational defenses. Unfortunately, it reflects one of the dangers of relativism as a “dominant social ideology,” a prevailing ideological current in modern democracies that leads to the belief that “it is not possible to judge the ethical correctness of a viewpoint different from ours because the evaluative bias depends on the cultural standpoint of the observer” (Robles 1992). It must be emphasized that the average student in this course arrived imbued with a type of political correctness that led them to believe that all forms of cultural diversity inherently enrich humanity. They also held the dogmatic conviction that, with all forms of life and moral systems, one could operate in an atmosphere of trust and respect. This politically correct appreciation for the unconditional value of cultural diversity (Garzón 1990) clashes with the content discussed in the classroom, as Ethics identifies as morally valuable those forms of life and cultural systems in which human rights are respected and guaranteed (which is not the case with certain life forms, such as headhunters, for example). The minimal Ethics defended here, grounded in the concept of autonomy and following the philosophical framework of Cortina (1992), posits that individuals and groups should be free to pursue their ideals of self-realization. This ethical approach emphasizes the importance of personal and collective growth, advocating that each person should have the liberty to develop their unique potential and values. However, this pursuit is conditioned by the imperative to respect the aspirations and rights of others, ensuring that one individual’s or group’s ideals do not infringe upon the ideals of others.

Concerning the baseline assessment, there were already differences between the Christianity and Ethics groups in the pretest, specifically in two out of four dimensions (Transformation of Collective Patterns and Transformation of Structure and Institutions). This may be explained by the fact that students had already learned the contents of the Ethics course in the 2021–2022 academic year. Furthermore, the group from the previous year was superior in many respects compared to that of the 2022–2023 academic year. Given that the Ethics course is taught in the third year and the Christianity course in the fourth year, it is not surprising that higher values were observed in dimensions three and four. Therefore, despite the inconsistency of the results obtained in this study, we believe this should be the path to educating today’s youth toward the social transformation that the future requires. This concern is compounded by the fact that fewer and fewer young people are involved in religious practices, which impacts moral development. Therefore, understanding the current world, particularly contemporary Western society, is essential for gaining a realistic understanding of social events and one’s self (Ratzinger 2005). In this regard, Marschler et al. (2018) highlighted both the loss of the influence of traditional religion and the search for new forms of spirituality and community. Consequently, understanding these dynamics is essential for developing a testimony of faith that resonates with today’s youth.

For future studies, it may be beneficial to replicate this type of research while incorporating teaching methodologies such as cooperative learning to improve interpersonal relationships among students and the Personal and Social Responsibility Model, which is also considered a valid pedagogical model in PE to enhance citizenship (Gea-García et al. 2020; Escartí et al. 2010). Approaches such as experiential learning, problem-based learning, and service-learning could be examined for their effectiveness in enhancing students’ understanding of social responsibility. By promoting active engagement, collaboration, and reflection, these approaches cultivate essential skills such as empathy, ethical decision-making, and social responsibility, ultimately preparing students to become informed, engaged, and compassionate citizens. One limitation of this study is the lack of exploration into how the level of student engagement with religious and ethical education influences their attitudes toward social responsibility. This study did not assess the varying degrees of engagement among students, which may have resulted in an incomplete understanding of its impact on their perceptions and behaviors related to social responsibility. Thus, future-aligned research is necessary to contribute to improving personal and human development in universities overall, particularly in the training of future PE and sports professionals. For this purpose, it would also be interesting to analyze the role of spirituality in the context of moral and ethical education, as well as the concept of corporeality, which is closely related to the subject of Physical Education. On the other hand, it should be noted that conducting interviews could have provided clearer and more in-depth data for this study. While surveys and quantitative measures offer valuable insights, interviews allow for a deeper exploration of individual perspectives, experiences, and motivations. Through direct interaction, researchers could have clarified ambiguous responses and gained a richer understanding of how students perceive their engagement with religious and ethical education and its influence on their attitudes toward social responsibility. This qualitative approach would have added valuable context to the findings and potentially revealed nuances that quantitative methods alone might overlook. Furthermore, longer-term engagement with ethical and religious elements may yield more significant changes in students’ perceptions and behaviors regarding social responsibility. By allowing students to immerse themselves in these concepts over an extended period, educators can foster a deeper understanding and commitment to ethical principles. Lastly, it would be worthwhile to assess the long-term effects of these educational interventions. By tracking students’ development over time, researchers can gain a better understanding of how early exposure to ethical and social responsibility frameworks influences professional practices and personal values in their later careers.

6. Conclusions

University students in general, and those in the PASS program in particular, should not only be experts in their fields but also well-educated individuals with a comprehensive understanding of the world, humanity, and the contemporary society they are a part of. The perspective one adopts is what enhances professionalism, which is not solely acquired through advanced techniques or technologies but rather results from thoughtful reflection and contemplative introspection into the nature of humanity and society. In the context of current challenges surrounding social transformation, we have partially confirmed the research hypothesis that the intervention based on ethical and religious elements in the PASS degree positively influences students’ perception and practice of social responsibility. This novel approach has slightly contributed to the formation of more aware, ethical, and socially responsible professionals capable of applying these values in their personal and professional environments. However, some data indicated that the evaluated intervention had an opposite effect than expected, suggesting that further studies are needed on this topic. Future research may focus on identifying pedagogical models that can more effectively foster social responsibility among university students, particularly within the context of PASS. Approaches such as experiential learning, problem-based learning, and service-learning could be examined for their effectiveness in enhancing students’ understanding of social responsibility. Moreover, extending the duration of interventions and implementing follow-up studies could provide deeper insights into their success. These actions could contribute to the implementation of sustainable education at the university level, as universities play a crucial role in shaping informed, engaged, and ethical citizens, as well as generating knowledge and promoting values that contribute to positive social transformation. Future studies should explore pedagogical models that effectively enhance social responsibility among university students.

Author Contributions

Conceptualization, O.G.-T. and S.B.-M.; Data curation, A.F.-V.; Funding acquisition, O.G.-T. and S.B.-M.; Investigation, O.G.-T., A.C. and J.V.; Methodology, O.G.-T., S.B.-M. and A.F.-V.; Supervision, A.F.-V.; Writing—original draft, O.G.-T., S.B.-M., A.C., J.V. and A.F.-V.; Writing—review & editing, O.G.-T. and S.B.-M. All authors have read and agreed to the published version of the manuscript.

Institutional Review Board Statement

The study was conducted in accordance with the Declaration of Helsinki and approved by the Ethics Committee of Comillas Pontifical University (protocol code 11-2324 and date of approval 15 December 2023).

Informed Consent Statement

Informed consent was obtained from all subjects involved in this study. Written informed consent was obtained from the participants to publish this paper.

Data Availability Statement

Data is available upon request.

Acknowledgments

The author wishes to acknowledge the support provided by the CESAG, affiliated to Comillas Pontifical University, for the writing of this article (Precompetitive Project: PRO-2022-002). We also acknowledge the participation of the students and the teachers.

Conflicts of Interest

The authors declare no conflicts of interest.

Footnotes

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Tables

Table 1

Description of the participants in each studied group.

Gender	All		Male		Female
	N	Age	N	Age	N	Age
EG1	35	22.14 ± 1.82	29	22.24 ± 1.86	6.00	21.67 ± 1.63
EG2	35	22.43 ± 1.79	30	22.33 ± 1.83	5.00	23.00 ± 1.58
CG	25	22 ± 1	19	21.79 ± 0.92	6.00	22.67 ± 1.03

EG1 = Experimental Group 1; EG2 = Experimental Group 2; CG = Control Group.

Table 2

Comparing variables between groups at baseline using the Kruskal–Wallis test (Av ± SD).

Variables	EG1			EG2			Control			H	Sig.
Personal transformation	3.36	±	0.46	3.12	±	0.45	3.38	±	0.35	7.778	0.020
Relation transformation	3.26	±	0.49	3.08	±	0.38	3.46	±	0.43	11.054	0.004
Transformation of collective patterns	3.54	±	0.53	3.30	±	0.38	3.55	±	0.32	9.406	0.009
Transformation of structure and institutions	3.21	±	0.63	2.77	±	0.49	3.35	±	0.35	20.323	<0.001

EG1 = Experimental Group 1; EG2 = Experimental Group 2; Av = average; SD = standard deviation; Sig = p-value.

Table 3

A post-hoc analysis (peer comparison) at baseline using the Mann–Whitney U test (Bonferroni correction p < 0.016).

Variables	EG1 vs. EG2		EG1 vs. CG		EG2 vs. CG
	Z	Sig.	Z	Sig.	Z	Sig.
Personal transformation	−2.380	0.017	0.279	0.780	2.379	0.017
Relation transformation	−2.193	0.028	1.370	0.171	3.157	0.002
Transformation of collective patterns	−2.726	0.006	0.989	0.323	2.336	0.019
Transformation of structure and institutions	−3.524	<0.001	0.271	0.787	4.209	<0.001

EG1 = Experimental Group 1 (Christianity); EG2 = Experimental Group 2 (Ethics); CG = Control Group; Sig = p-value.

Table 4

Comparing variables using the Wilcoxon test.

Variables	Pre			Post			Z	Sig.
EG1
Personal transformation	3.36	±	0.46	3.33	±	0.53	0.291	0.771
Relation transformation	3.26	±	0.49	3.29	±	0.47	0.225	0.822
Transformation of collective patterns	3.54	±	0.53	3.45	±	0.36	1.236	0.216
Transformation of structure and institutions	3.21	±	0.63	2.91	±	0.56	2.703	0.007
EG2
Personal transformation	3.12	±	0.45	3.14	±	0.55	0.678	0.498
Relation transformation	3.08	±	0.38	3.01	±	0.54	0.324	0.746
Transformation of collective patterns	3.30	±	0.38	3.28	±	0.54	0.108	0.914
Transformation of structure and institutions	2.77	±	0.49	2.99	±	0.49	2.149	0.032
CG
Personal transformation	3.38	±	0.35	3.30	±	0.34	0.505	0.613
Relation transformation	3.46	±	0.43	3.45	±	0.45	0.183	0.855
Transformation of collective patterns	3.55	±	0.32	3.56	±	0.37	0.094	0.925
Transformation of structure and institutions	3.35	±	0.35	3.33	±	0.34	0.152	0.879

EG1 = Experimental Group 1 (Christianity); EG2 = Experimental Group 2 (Ethics); CG = Control Group; Sig = p-value.

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