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1.
S. Steve Kang 《Religious education (Chicago, Ill.)》2013,108(4):362-365
In this Presidential Address 2013 the author's plea is threefold. First, to strive for a legitimate place of religions and worldviews in the public square within the playing field of liberal-democratic societies. Second, to foster the religious or worldview identity formation of students as an inclusive part of the embracing personhood formation for all students in both public and denominational schools, and to strengthen the development of their self responsible self-determination in respect to religions and worldviews. Third, dialogue, encounter, and understanding each other should be seen as the devices, instead of policies and practices fostered by anxiety, fear, and disrespect. Thus, pedagogues, politicians, administrators, teachers, and leaders of religious and worldview communities and societal organizations should join forces for the best educational arrangements to let the religious and worldview identity formation of students flourish. This will also be beneficial for the common good, for society broadly speaking. 相似文献
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Jacomijn C. van der Kooij Doret J. de Ruyter Siebren Miedema 《Religious education (Chicago, Ill.)》2017,112(2):172-184
This article aims to argue that worldview is a useful concept in religious education because of its encompassing character. In the first part of the article three essential characteristics of “worldview” are distinguished: “worldview” includes religious and secular views; a distinction between organized and personal worldviews should be made; and existential questions are a necessary part of “worldview.” The second part of the article demonstrates how two articles about Grimmitt's distinction between learning about and from religion benefit from using “worldview” and how the authors can address their points more clearly by using the concept and its three essential characteristics. 相似文献
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William H. P. Faunce 《Religious education (Chicago, Ill.)》2013,108(1):10-11
AbstractBased in an ethnographic project involving three Episcopal Church–affiliated high schools, this article considers how reflective and relational pedagogy influenced students’ personal growth in religious education classes. Students became self-responsible for their spiritual development in the school settings where the practice of “notebooking” (similar to “journaling”) was robustly relational and nurtured emergent personhood. The results of the project suggest that religious educators will benefit from reflecting on the nature and function of relationality, personae, and personhood in religious education praxis. 相似文献
4.
Plural public schooling: religion,worldviews and moral education 总被引：1，自引：0，他引：1
John Valk 《British Journal of Religious Education》2007,29(3):273-285
Educators seek to nurture in the hearts and minds of students a sense of moral thinking, action and behaviour. What these constitute is dependent on one’s perspective, or worldview. Moral thinking and action emerge from worldviews or visions of life—religious or secular. In the history of common or public schools educators have linked moral education to traditional religion, severed those ties in favour of secular perspectives, and of late have shifted focus to educating for citizenship. In each case concern regarding whose values, morals and perspectives dominate surfaces. In a society with plural perspectives, no one worldview should dominate public schools that should be ‘open to all’. A plural public school grounds moral decision‐making in worldviews, and encourages students to increase their understanding of worldviews in general, while deepening their own in particular. Hence, perspectives that ground moral convictions come to attain particular importance and significance, and it behooves us to explore rather than ignore them. 相似文献
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Ximena Soza Vergara 《Educational Studies A Journal of the American Educational Studies Association》2015,51(5):351-367
In this article we discuss the experience of the Institute Ilíberis, a public high school in a small town in Granada, Spain, that has been engaged in innovative ways of teaching. Located in Atarfe, one of the few rural Spanish municipalities with expanding, rather than shrinking demographics, in the last 2 decades the Institute Ilíberis has experienced the challenges of educating for democracy with an increasing diverse student body. This article focuses on the innovative and committed response of the entire school to address these challenges. By looking at the programs that the school prioritized in the articulation of this response, our article attempts to highlight an unorthodox Spanish school that has been successful in educating all of their students, respecting their ethnic and religious values while encouraging the students to do the same with their peers. 相似文献
7.
Ziva R. Hassenfeld 《Religious education (Chicago, Ill.)》2020,115(2):158-170
AbstractThis curriculum studies article uncovers how ideological commitments often, without acknowledgment, determine instruction. Through a comparison of two popular Tanakh (Hebrew Bible) curricula, both focused on the same subject, one emerging out of a fundamentalist religious worldview and the other a progressive, modernist religious worldview, curricular nuances are explored and theorized. Ultimately, this article argues that small differences in instruction serve to shape radically different conceptions of religious activity. 相似文献
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Michael J. Reiss 《Science & Education》2009,18(6-7):783-796
This article begins by examining whether ‘science’ and ‘religion’ can better be seen as distinct or related worldviews, focusing particularly on scientific and religious understandings of biodiversity. I then explore how people can see the natural world, depending on their worldview, by looking at two contrasting treatments of penguin behaviour, namely that provided in the film March of the Penguins and in the children’s book And Tango Makes Three. I end by drawing some initial conclusions as to what might and what might not be included about religion in school science lessons. Science educators and teachers need to take account of religious worldviews if some students are better to understand the compass of scientific thinking and some of science’s key conclusions. It is perfectly possible for a science teacher to be respectful of the worldviews that students occupy, even if these are scientifically limited, while clearly and non-apologetically helping them to understand the scientific worldview on a particular issue. 相似文献
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The purpose of this study was to elucidate the relationship between the collegiate religious, spiritual, and ideological climate and worldview commitment. As part of this process, 1,071 students responded to the Collegiate Religious and Spiritual Climate Survey, an empirically validated and reliable measure designed to assess dimensions of a campus’ religious, spiritual, and ideological climate. Results indicated that aspects of the psychological and behavioral climate were related to worldview commitment and these relationships were often conditioned upon students’ self-identified religious worldview. Implications for scholars and practitioners are discussed. 相似文献
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Alyssa N. Bryant 《Research in higher education》2011,52(5):460-479
Based upon a national longitudinal dataset of 14,527 college students generated by the UCLA Spirituality in Higher Education
Project, this study used structural equation modeling to test the applicability of a model of ecumenical worldview development
for students of diverse genders, races, and worldviews. The model suggests that challenging co-curricular experiences and
the salience of religion and spirituality in academic encounters tend to provoke religious/spiritual struggles, which in turn
enhance ecumenical worldview. However, tests for model invariance revealed group differences in the applicability of the model.
Differences by gender and race/ethnicity are minimal in comparison to differences by worldview. 相似文献
13.
Hugh G. Gauch Jr. 《Science & Education》2009,18(6-7):905-927
This article responds to the other 10 papers in this thematic issue on science and worldviews and it clarifies some of the points in my lead article. The Bayesian framework provides helpful structure for worldview inquiries by recognizing and integrating both public and personal evidence. Drawing upon the other 10 papers, six kinds of potential evidence or considerations are identified: the problem of evil, evolution, miracles and prayer, the Anthropic Principle, religious experience, and natural theology. The thesis is defended that considerations informing worldview convictions include public evidence from the sciences and the humanities and personal evidence from individual experience. Additional topics addressed briefly include scientific realism, the tentativeness of scientific knowledge, science’s presuppositions, the relationship between natural science and natural theology, the nature of religious faith, and the importance of philosophy in science education. Seven questions are posed for which further leadership from the AAAS and NAS would benefit the scientific community. 相似文献
14.
Hugh Lacey 《Science & Education》2009,18(6-7):839-860
Scientific activity tends to reflect particular worldviews and their associated value outlooks; and scientific results sometimes have implications for worldviews and the presuppositions of value outlooks. Even so, scientific activity per se neither presupposes nor provides sound rational grounds to accept any worldview or value outlook. Moreover, in virtue of reflecting a suitable variety of worldviews and value outlooks, perhaps including some religious ones, science is better able to further its aim. An extended argument is made that, although the materialist worldview has de facto been widely associated with the development of modern science, the scope of scientific inquiry is improperly limited when constraints, derived from materialism, are generally placed upon admissible scientific theories. Some implications for science education are sketched in the conclusion. 相似文献
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In this article, the authors reflect on the results of their previous research at cooperation schools in the Netherlands, where students and teachers from nonaffiliated and Christian backgrounds come together. Dewey’s perspective on educating democratic values is combined with empirical results of this research, answering the question what Dewey’s concept contributes to the reflection on the relation between values and religious education at these schools. This article shows that this reflection and the implementation of value-based religious education offers opportunities for schools that face the challenge of practicing encounter between students from different backgrounds. 相似文献
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Nicholas A. Bowman Alyssa N. Rockenbach Matthew J. Mayhew Tiffani A. Riggers-Piehl Tara D. Hudson 《Research in higher education》2017,58(1):98-118
Atheists are often marginalized in discussions of religious and spiritual pluralism on college campuses and beyond. As with other minority worldview groups, atheists face challenges with hostile campus climates and misunderstanding of their views. The present study used a large, multi-institutional sample to explore predictors of non-atheist college students’ appreciative attitudes toward atheists. Substantial differences were found across identities; secular and spiritual worldview groups hold the most positive views, whereas Christians and Muslims have the most negative attitudes. Interactions with worldview diversity—but not general religious/spiritual engagement—consistently predict more positive attitudes, and these relationships sometimes vary based on students’ own worldviews. These results suggest that colleges and universities can create more inclusive environments for atheists, who constitute a sizable minority group on today’s college campuses. 相似文献
17.
Alyssa N. Bryant 《Research in higher education》2011,52(5):441-459
Using a national longitudinal sample of 14,274 college students generated as part of the UCLA Spirituality in Higher Education
Project, this study employed structural equation modeling to analyze how students develop an ecumenical worldview. The findings
suggest that challenging co-curricular experiences and the salience of religion and spirituality in academic encounters tend
to provoke religious/spiritual struggles, which in turn enhance ecumenical worldview. 相似文献
18.
Cultural Studies of Science Education - This paper examines how Buddhists in America have been able to integrate evolution into their worldview to a much greater extent than other religious groups... 相似文献
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Nora P. Donnelly 《Irish Educational Studies》2013,32(1):89-104
The 2011 Forum on Patronage and Pluralism in the Primary Sector presented Ireland with an opportunity to rethink the issue of patronage in Irish primary schools, as well as to consider how ‘religious education’ might be approached in such schools in the future. This paper suggests that, for the first time since 1831, Ireland had an opportunity to provide ‘state schooling’ for all children, regardless of their religious beliefs or lack thereof. The paper proposes educating all children in the state in non-denominational secular settings, leaving faith formation to the private domain of parents and communities. Although the concept of ‘secularism’ has negative connotations for those who belong to a religious community, this paper suggests that it provides a framework for inclusive and egalitarian education, offering children and young people the opportunity to learn alongside their peers, irrespective of religious backgrounds. 相似文献
20.
Brendan Hyde 《British Journal of Religious Education》2008,30(3):235-245
Although well documented from a British perspective, empirical research exploring the spiritual lives of primary school children in the Australian context is a field in which scholarship is beginning to emerge. This article reports on one particular finding which emerged from an Australian study seeking to identify some characteristics of children's spirituality in Catholic primary schools. The characteristic has been termed weaving the threads of meaning. It describes the way in which the children who participated in this study appeared to use their sense of wonder as a means of expressing their spirituality by piecing together a worldview based around their attempts at meaning making. This article argues that the existence of this characteristic presents a challenge for religious education, in particular for those programmes which operate within faith schools where the Christian narrative forms a source of the authoritative wisdom to be handed on to its students. 相似文献