In this article my thoughts on school in love and education as the foundations of inclusive school. One love without adjectives, based on respect for the other as legitimate one in cohabitation. It is a way of life that starts in trust from the earliest age. Moreover, love is an act of trust. Trust is the foundation of our coexistence. Humans are ill in an atmosphere of mistrust, manipulation and instrumentalisation of relationships. The absence of love we dehumanise. We live in a world where a lot of love is spoken but we continuously deny it in our behaviour and actions. We live in patriarchal culture. Love in that culture is regarded as an unattainable good or perhaps an illusion or hope. However, we need to regain the number of children’s life, living in love, love. That is to say, respecting people as legitimate persons in their difference, regardless of the hándicap, gender, ethnicity, religion or background in cohabitation. Only the respect and recognition of individuals as individuals lies in the sense of human being. What constitutes the human being as such is the social and non-genetic dimension. Genetics is the initial condition, it is a starting point, not an arrival point. We are what we are thanks to the opportunities we have had and not to genes. However, the most humane of the human being is to be diverted by another human being and the ethical value of education emerges in this collapse. Therefore, talking about inclusion is about justice and it seems logical that, in order to build a fair society, it is necessary to develop fair educational models that tackle fairly the imbalances in it. To this end, it is essential that education policy makers, teachers and researchers make a moral commitment to orient education as a whole towards equity. The concept of equity adds precision to the concept of equality by taking into account the uniqueness and human diversity in its difference. Our ethical commitment is to look for a new educational project that allows us to learn to live together as an opportunity for freedom and fairness. Knowing which barriers hinder the learning and participation of some girls and some boys in the classroom is precisely the ethical commitment of the discourse of diversity culture. Inclusive cultures, inclusive policies and inclusive pedagogical practices are necessary to build such a school without exclusion. Simple teaching practices cannot achieve a school without exclusion. There is a need for more complex pedagogy where people and cultures can “learn to learn”. As noted above, we have done so in the Rome Project through what we call research projects, which are a way to learn to learn in cooperation.