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1.
《Pastoral Care in Education》2013,31(3):23-29
Marilyn Tatarkowski points to Dearing's suggestion that all providers of education and training should take spiritual and moral issues into account in the design and delivery of the curriculum. In her own FE college she found that social science students were generally positive about the idea of a forum to discuss religious and spiritual issues, and that a high percentage of them had become more interested in this area since moving into HE. Having provided a detailed analysis of the concept of spiritual development, she ends by providing both a justification for the inclusion of spiritual development in the FE curriculum and some suggestions as to how this might be done. 相似文献
2.
《Journal of moral education》2012,41(4):341-355
This article traces the connection between William James's writings in The Varieties of Religious Experience and Jean Piaget's work on moral development through Piagets early work on religious experience. James characterises religious experience as unlocking deep personal power that can sustain a “strenuous mood”. These ideas impacted the early work of Piaget on religious experience through the influence of Henri Bergson and The´odore Flournoy, both friends of James. The shared depth-psychology approach to religious experience of James and Piaget is important to current debates on spiritual and moral education. 相似文献
3.
Shraga Fisherman 《Religious education (Chicago, Ill.)》2013,108(1):61-79
Based on Herbert's (1987) theory of ego identity development and on interviews of hundreds of Israeli religious male adolescents and young adults who were raised and educated in religious society and later left the fold, this article presents a model of development of religious identity. Three levels of religious identity development-- healthy, unhealthy, and dangerous--are described. In healthy development, adolescents abandon childish faith, confront and deliberate about their doubts, and consolidate a mature and personal spiritual identity. Unhealthy development, which may occur if doubts are not accepted and dealt with, is seen in four forms: sloganeering, diffuse spiritual identity, moratorium, and emphasis on ritual and behavioral aspects of religion. These, in turn, may lead to dangerous developments: (1) joining a cult or enslaving oneself to a charismatic leader; (2) joining a group of formerly religious peers; (3) group delinquency (theft or vandalism) or group use of alcohol or drugs; (4) alienation and antireligious attitudes; (5) inconsistency or "being religious at heart"; (6) solitary use of alcohol or drugs, possibly leading to addiction. Methods of preventing and correcting unhealthy and dangerous developments are presented and discussed. 相似文献
4.
This article argues that the nation's commitment to young people involves proper concern for their physical health, their psychological health, and their spiritual health. In this context the notion of spiritual health is clarified by a critique of John Fisher's model of spiritual health. Fisher developed a relational model of spiritual health, which defines good spiritual health in terms of an individual's relationship to four domains: the personal, the communal, the environmental, and the transcendental. In the present analysis, we make comparisons between pupils educated in three types of schools: publicly funded schools without religious foundation, publicly funded schools with an Anglican foundation, and new independent Christian schools (not publicly funded). Our findings draw attention to significant differences in the levels of spiritual health experienced by pupils within these three types of schools. 相似文献
5.
《Journal of moral education》2012,41(4):329-340
Using a historical and biographical, then developmental, approach, this article examines William James's spiritual family history by reviewing key events in the life of his father, Henry James, Sr. It pays particular attention to Henry Sr's tumultuous relationship with his own father, William James of Albany, and Henry Sr's subsequent conversion to the religious thought of Emmanuel Swedenborg. James's writing of The Varieties of Religious Experience can be seen as integral to his moral and religious development; that is, it functioned as an extended process of conversion that permitted him to distance himself from a rational, scientific identity. In search of the deeper emotional satisfaction and in loyalty to the two paternal ancestors, James's redefined himself, dramatically expanding his own generative legacy. 相似文献
6.
王群 《喀什师范学院学报》2014,(2):7-11
我国对宗教问题的认识经历了一段曲折的道路,至于宗教消亡论的论述已经被历史所否定,毋庸置疑,宗教仍然会继续存在相当长的时间,并且影响着社会生活的各个方面。与此同时,随着新兴宗教在国内的迅速发展,宗教越来越引起人们的关注。因此,宗教政策的制定就必须考虑到这些因素,而西方法治化宗教的成功经验则为我们制定具有中国特色的宗教政策提供了有益的启示。以“礼”为核心辅以儒释道三教合一的中国文化决定了中国宗教的特殊性,因此重新构建中华民族精神文化信仰也必须基于此才能够实现。 相似文献
7.
Shraga Fisherman 《Journal of Jewish Education》2013,79(3):6-18
Based on Herbert's (1987) theory of ego identity development and on interviews of hundreds of Israeli religious male adolescents and young adults who were raised and educated in religious society and later left the fold, this paper presents a model of development of religious identity. Three levels of religious identity development—healthy, unhealthy and dangerous—are described. In healthy development, adolescents abandon childish faith, confront and deliberate about their doubts and consolidate a mature and personal spiritual identity. Unhealthy development, which may occur if doubts are not accepted and dealt with, is seen in four forms: sloganeering, diffuse spiritual identity, moratorium, and emphasis on ritual and behavioral aspects of religion. These, in turn, may lead to dangerous developments: (a) joining a cult or enslaving oneself to a charismatic leader; (b) joining a group of formerly religious peers; (c) group delinquency (theft or vandalism) or group use of alcohol or dnigs; (d) alienation and anti‐religious attitudes; (e) inconsistency or “being religious at heart”; (f) solitary use of alcohol or drugs, possibly leading to addiction. Methods of preventing and correcting unhealthy and dangerous developments are presented and discussed. Consolidation of ego identity is the central and most important task of adolescence (Erikson, 1968). It is affected by the previous stages of the child's development and, to a greater extent, influences later life. According to Marcia (1980), adolescents who have consolidated their identities in a healthy manner do not guarantee themselves permanent identity contents, but are ensured an effective process of dealing with later questions of identity. Erikson (1968) also did not see the resolution of identity conflicts as final or total. In his opinion, resolution of such conflicts climax during adolescence; however, a person may return to tackle identity‐related issues at later ages. Relying on Erikson, Marcia (1966, 1980, 1986) emphasized two major components of identity: (1) a sense of identity crisis, and (b) vocational and ideological commitment. “Identity crisis” refers to re‐thinking, sorting, experience and deliberation about a variety of social roles and future plans, especially in the areas of vocational choice and personal philosophy. In Marcia's opinion, commitment which arises from the crisis is related to individuals’ willingness to invest in their choices, and their ability to select a profession and a world‐view. In line with these two components, a typological foursome is created, as follows: identity achievement, foreclosure, moratorium and diffuse identity. 相似文献
8.
Brendan Hyde 《Religious education (Chicago, Ill.)》2013,108(1):32-47
Empirical research exploring the spiritual lives of young children in Australia is a field in which scholarship is beginning to emerge. This article reports on one particular finding that emerged from an Australian study seeking to identify some characteristics of children's spirituality in Catholic primary schools. The characteristic has been termed spiritual questing, and pertains to the way in which these children were spiritual seekers, finding authentic ways of connecting with self, others, the world, and with God. In the light of the emergence of this characteristic, this article presents some implications for religious education in faith contexts for nurturing children's spirituality. 相似文献
9.
Clifford C. Hatfield 《Religious education (Chicago, Ill.)》2013,108(5):521-525
Motherhood is a complex experience that can be transformative, offering women opportunities for personal enrichment and spiritual development. Because the largest incidence of births occurs to women in the Millennial or late Generation X generations, this complex, potentially transformative experience occurs at a critical time in young adult women's identity development, making it both the content and context of their quest to live a meaningful and integrated life. A richly re-imagined religious education can fashion a context in which young adult women might perceive their experiences of motherhood as an invitation to spiritual growth. 相似文献
10.
I discuss philosophical and methodological difficulties in researching young children's spiritual development. I describe my research involving detailed discussions with, and observations of, 14 teachers of 4‐ and 5‐year‐olds. I highlight key issues, including what distinguishes spiritual from other sorts of development, the nature of children's spiritual experience and to what extent young children can and do engage in spiritual experience. Drawing on a critical evaluation of common features of the teachers' understanding, I sketch out features of a new and inclusive understanding of spiritual experience as that which relates to identity, place and purpose. I consider possible implications, in terms of policy, professional development and practice, based on the conclusion that environments and relationships are more important than specific experiences, techniques and skills. 相似文献
11.
Yolanda Y. Smith 《Religious education (Chicago, Ill.)》2013,108(3):301-305
Children and young people have the inalienable right to be part of a learning community. Nobody can learn on his/her own. Education is always a communal enterprise. In this article the concept of the “spiritual learning community” is developed as a contemporary answer to the socioeducational issues raised by Martin Buber and John Dewey in the 1930s. Cultural and religious diversity today stimulate education and schooling more than ever before to reconsider the narrative-communicative and spiritual dimension of every learning process. The spiritual dimension of the learning community relates to a specific habitus, namely of de-centration from the self and dedication to the other, and to a specific focus, namely on existential questions as content of the learning process. Insights from philosophy of education and from European religious education theory and concrete experiences of teacher education at the universities of Dortmund (Germany) and Wien (Austria) form the horizon for this reflection. 相似文献
12.
《British Educational Research Journal》2006,32(1):147-155
Book Reviewed in this article: Activating participation: parents and teachers working towards partnership : G. Crozier & D. Reay (Eds) Making sense of children's drawing : Angela Anning & Kathy Ring Issues in Holocaust education : G. Short & C. A. Reed Rethinking religious education and plurality: issues in diversity and pedagogy : Robert Jackson Curriculum studies in post‐compulsory and adult education: a teacher's and student teacher's guide : Mary Neary Succeeding in diversity: culture, language and learning in primary classrooms : J. Conteh 相似文献
13.
《Studying Teacher Education》2013,9(1):32-48
Teacher education is constantly being renewed in response to continuous social, economic and technological changes. In 2008, teacher education in Iceland was extended from a three-year to a five-year master's degree program and this significantly increased the number of students at the master's level. To respond to these changes, 3 university-based teacher educators organized collaborative supervisory meetings for 18 master's students during the school years 2012–2014. We used self-study methodology to analyze our progress and inspire our development as supervisors. The goal was to gain a better understanding of how we learn together in collaborative supervision and to develop, adapt, and change our teaching and learning practices. Data included reflective notes and journals, recordings of students' and supervisors' meetings, e-mails, tickets out of class, and material from Moodle. Constant analysis of data was conducted with personal reflection and collective discussion, using theories to scrutinize data. Our findings show that, by working together on supervisory issues, we expanded our resources, strengthened our collaboration and trust, developed our professional identities, and improved our collective supervisory efficacy. We discovered that self-study provided an in-between space for us to explore cultures, roles, and visions as we collaboratively contested, defined and recreated our roles as supervisors. 相似文献
14.
The 'Protean' Spirit of Jeff Lewis 总被引：1，自引：1，他引：0
David Carr 《牛津教育评论》2013,39(1):151-163
In a recent contribution to this journal, Jeff Lewis has criticised the views of both Nigel Blake and myself on spiritual education. In particular he has taken exception to my own claim that concepts of spirituality are indexed to particular religious or other traditions raising difficulties for any common programme of spiritual education. Lewis claims that my own conception of spirituality is mistakenly 'reductionist' and seeks to base a general conception of spiritual education on a more 'holistic' approach. By way of response, I argue (amongst other points): first, that Lewis does not consistently adhere to this 'holistic' conception and that his account of spiritual life is ultimately no less 'reductionist' than mine; second, that his attempt to ground a perspective-neutral conception of spiritual life in the claims of cognitive science is deeply misconceived; third, that his arguments have seriously problematic socio-political implications. 相似文献
15.
Marilyn Tatarkowski 《Pastoral Care in Education》1997,15(3):23-29
Marilyn Tatarkowski points to Dearing's suggestion that all providers of education and training should take spiritual and moral issues into account in the design and delivery of the curriculum. In her own FE college she found that social science students were generally positive about the idea of a forum to discuss religious and spiritual issues, and that a high percentage of them had become more interested in this area since moving into HE. Having provided a detailed analysis of the concept of spiritual development, she ends by providing both a justification for the inclusion of spiritual development in the FE curriculum and some suggestions as to how this might be done. 相似文献
16.
Given contemporary ethical concerns, the authors conducted a national survey of 216 college counselors’ perceptions of integrating religious and spiritual issues in multicultural counseling and counselor education. Using cluster analysis, the authors identified 4 patterns of commitments to multiculturalism and religiosity. Respondents demonstrated ethical bracketing in that they considered religious and spiritual issues favorably within the framework of multicultural counseling, irrespective of their commitments to those topics. Counselors can openly address spiritual and religious diversity. 相似文献
17.
Lynn Revell 《Religious education (Chicago, Ill.)》2013,108(1):102-118
This article addresses teachers' understanding of spiritual development in public and religious schools in Boston and Chicago. It examines how teachers define spiritual development in different educational contexts and looks at the way they relate spirituality to a number of factors including community, identity, and character. The data from the research indicates that teachers understood spiritual development within the specific environment of their school but that they all located the need for spirituality within education as part of the reaction against the perceived negative side effects of modern society. 相似文献
18.
Historically, disaster response efforts have focused primarily on basic physical survival and safety—addressing medical emergencies and ensuring adequate shelter and supplies of food and water. However, in addition to physical survival, relief efforts must also consider strategies to promote emotional healing and psychological well-being. In particular, those who intervene must consider the acceptability of intervention strategies, taking into account survivors' cultural background, religious customs, and spiritual beliefs. This article offers recommendations to better align school-based therapeutic interventions with children's religious and spiritual beliefs. 相似文献
19.
David S. Steward 《Religious education (Chicago, Ill.)》2013,108(4):428-448
The ethos of the Enlightenment placed religious and spiritual concerns in a private sphere, while politics became a public concern. In this vein, many American educators, including John Dewey, have vigorously insisted that public schools remain free from religion while inculcating a common civic virtue. Recently, however, educational theorists and practitioners influenced by Dewey have worried about the public's lack of spiritual intelligence and have asked how democracy and spirituality might be reconciled within schools. I approach this question through an examination of Elmer Thiessen's Teaching for Commitment: Liberal Education, Indoctrination, and Christian Nurture (1993). While not a follower of Dewey, Thiessen's work raises important questions for those who follow Dewey and who are concerned with the relationship between democracy and spirituality. 相似文献
20.
《The Journal of educational research》2012,105(1):12-25
Abstract The effects of ninth graders' culture-specific schemata on their responses to multicultural literature were investigated. Data collected from students (N = 76) in 4 ninth-grade English honors classes included written responses to prompts on participants' (a) self-identified culture(s), (b) self-selected level of cultural development, and (c) responses to 3 multicultural stories. J. A. Banks's (1981, 1997) Typology of Ethnic Identity was adapted for use as a response measure. Findings revealed that students' self-ratings of cultural awareness were often accurate, that their awareness of their own cultural backgrounds sometimes aided in entering a literary text and sometimes did not, and that the students benefited from using typologies to analyze their own development and their responses to literature. 相似文献