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Sara Lee 《Religious education (Chicago, Ill.)》2013,108(4):367-370
Abstract When people of faith participate in movements for social change, how are their religious and moral identities formed, challenged, and transformed? Although they have explicit and tangible goals as they participate in advocacy, protest, and boycotts, religious social activists also, James Jasper argues, craft “lives worth living” (1997). This article examines the identity-shaping power of religious participation in social movements, in conversation with scholarship in religious education and social movement theory; describes the relationship between social activism and theological imagination; and proposes some explicit practices for nurturing religious and moral formation. 相似文献
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ABSTRACT: Character education is a specific approach to morals or values education, which is consistently linked with citizenship education. But how is it possible for a heterogeneous society that disagrees about basic values to reach a consensus on what constitutes character education? This article explores how character education has returned to the agenda of British education policy, having been largely neglected since the 1960s in response to unsatisfactory attempts at character education going back to the nineteenth century. Between 1979 and 1997 Conservative governments attempted to reverse a perceived decline in moral standards, established State control of the schools curriculum, imposed on State schools the duty to provide for moral and other development, and established a National Forum which attempted to articulate a set of consensus values in education. Labour has extended these developments in the curriculum, introduced compulsory citizenship education, and its White Paper of September 2001 speaks of 'education with character'. The character and virtues Labour seeks to promote through schools are pragmatic and instrumental in intention, linked to raising pupil school performance, meeting the needs of the new economy, and promoting democratic participation. Otherwise the vision is pluralistic and evades explicit directives, and there is no explanation or analysis of its theoretical basis.
The question of how agreement can be reached on what counts as character education may benefit from Sunstein's analysis of how law is possible in a heterogeneous society –'incompletely theorized agreements on particular cases' allow for common laws without agreement on fundamental principles. Many schools in fact operate in this way, but such a consensus is not entirely stable and runs the danger of teaching character education as a series of behaviour outcomes taught in a behaviourist fashion. 相似文献
The question of how agreement can be reached on what counts as character education may benefit from Sunstein's analysis of how law is possible in a heterogeneous society –'incompletely theorized agreements on particular cases' allow for common laws without agreement on fundamental principles. Many schools in fact operate in this way, but such a consensus is not entirely stable and runs the danger of teaching character education as a series of behaviour outcomes taught in a behaviourist fashion. 相似文献
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Jack L. Seymour 《Religious education (Chicago, Ill.)》2013,108(3):348-364
Today deep theological differences threaten to divide Protestant denominations. In turn, these differences often mute church education and block mission. This article seeks to offer glimpses for addressing that theological controversy. It is an exercise in historical retrieval examining a generative period in the history of Christian religious education, that is, the theological conflict between the liberal religious education movement and neo-orthodoxy in the 1930s through 1950s. As Christian educators moved through this earlier conflict, underlying theological commitments and theological practices emerged that offered a faithful politics of hope calling the church to mission. 相似文献
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价值多元既是当前课堂教学中的实存,也引发了相应的道德教育问题。我们认为,价值多元为学生德性成长提供了丰富资源,使得课堂价值商谈成为可能。教师明确价值取向,开发基础性教育资源,用开放式提问激发资源生成,读懂儿童的道德思维状态,关注道德推理的有效引领,在不能达成价值观一致时的耐心守望,是促进学生德性成长的有效课堂教学策略。 相似文献
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北京四中以植根于传统文化的中华传统美德为德育核心，传统文化、传统美德、四中人的精神是紧密关联、三位一体的。北京四中以传统文化、传统美德为依托，构建了立体多维的德育网络。 相似文献
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Paul T. Berghaus 《Journal of moral education》2016,45(3):324-337
Militaries that take a character development approach in their moral education programs but rely heavily on authority figures as subject matter experts to teach soldiers face two serious problems. First, soldiers improperly defer to their instructors and, as a result, do not understand the moral virtues taught in class. Second, instructors are in a poor position to motivate soldiers to develop character through the goal-oriented, measurable and supervised practice of specific virtues. These problems threaten character-based moral education programs because people must understand and practice the moral virtues to form good character. Building on the work of several prominent moral philosophers, I propose that militaries can mitigate the problems of authority in moral education and enhance soldiers’ character development by incorporating an apprenticeship model which leverages the mutual trust that soldiers share with leaders and peers. 相似文献
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James Arthur 《History of education》2019,48(1):60-76
This article discusses the extent to which middle-class Christians, many of whom were progressive liberals, involved themselves in the Moral Instruction League (MIL) to intervene in ‘improving’ the moral character of the English working class. It considers how they reconciled their motivations and underlying theology with secular goals that sought to free morality from its theological basis in late nineteenth-century England. It argues that Christian members and supporters of the MIL, in a series of steps, began to distance themselves from the theological basis of their faith. This was in an age when people were overwhelmingly persuaded that religion and morality were inseparable and that moral education must be religious education in schools. It was the Christian faith, not doubt, that was widely assumed in Victorian England at all social levels. What was the philosophy that the organisation promoted in its approach to character-building?. 相似文献
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Hosffman Ospino 《Religious education (Chicago, Ill.)》2013,108(3):328-339
This article is an exercise of practical theology in which the author proposes a hermeneutical analysis of popular religiosity stories and their value for Christian education. It explores the context where these stories are born (lo cotidiano/the everyday) and discusses their mediatory potential as articulations of the encounter between God and humanity within history. The author proposes to read these stories with the help of an interpretive approach rooted in Cultural Studies theory. The article concludes with a number of pedagogical recommendations for using popular religiosity narratives as legitimate sources for theological reflection and Christian education, particularly in culturally diverse contexts. 相似文献
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中华美德教育或儒家伦理教育在理论上具有深刻性、涵盖性与圆融一致性,且符合人的常识经验。中华美德教育在当前具有现实的适切性,既不违背科学,也与西方德育理论发展的转向吻合,并对西方个人主义、自由主义的泛滥有补弊救偏之作用,同时还具有情感教育的功能。 相似文献
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Susan Willhauck 《Religious education (Chicago, Ill.)》2013,108(4):418-427
It is crucial to recover the practice of seeking and refining ways to speak of faith. Certain sayings, idioms, maxims, and proverbs constituting wisdom from various cultures help shape a faith that is liberative, particularly evident in undervalued and dominated cultures. This article examines proverbial wisdom and the patois of the street to address how we find within this a source of theological insight. It explores the intersection of linguistics and Christian theology in order to develop a concrete approach for religious education toward appreciating and appropriating cultural wisdom. 相似文献
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Considering the Ordo as Pedagogical Context for Religious Education With Christian High School Youth 总被引：1，自引：1，他引：0
Fred P. Edie 《Religious education (Chicago, Ill.)》2013,108(3):266-279
The Duke Youth Academy for Christian Formation attempts to join Freirean educational theory on contextual pedagogies with ancient Christian practices of the ordo toward the formation and theological education of Protestant Christian high school students. This article describes and reflects on the character and ultimately the success of this odd coupling. While attempting to demonstrate how the ordo as pedagogy may be made inviting to adolescent contexts and to evoke and value the particularities of their experiences, including their experiences of difference, this article also asserts that the ordo provides the additional benefit (sometimes absent from contextual pedagogies utilized by religious educators) of offering ample resources for theological formation, reflection, and construction. 相似文献
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Montague Williams 《Religious education (Chicago, Ill.)》2013,108(2):222-227
This paper presents a theological base identified as a Christ‐with‐culture stance and its implications for religious education in Japan as a multireligious society. Affirming multiple revelations of God in various religious traditions, a Christ‐with‐culture stance recognizes Christ as the “Christian criterial revelation” to discern truths of God. Japanese Christians can employ Buddhist and Shinto traditions in the Christian worship service as a part of their own religious traditions and participate in different religious ceremonies to share a common life with non‐Christians, thus integrating their identity as religious multilingual persons who can be bridges between people of diverse religions. 相似文献
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《Journal of moral education》2012,41(1):48-57
Abstract Results from a survey of teachers’ understanding and implementation of moral education in primary schools in Trinidad and Tobago are presented here, against consideration of the role of moral education in schooling. The paper discusses the range of moral curricula available for the implementation of moral education in schools and constraints on implementation in the classroom. It also compares the need for and applicability of moral education programmes in developing and developed countries. In Trinidad and Tobago, noted for its population and religious mix, the role of moral education has been given importance from the highest levels at the Ministry of Education and elsewhere in government. The survey of a representative sample of teachers in primary schools throughout the country showed that they largely felt themselves responsible for introducing moral education to their pupils, although they rarely drew upon any specific curriculum. They tended to take a ‘virtues’ approach in their teaching of moral education, and were generally satisfied with the results of their efforts. There were few differences between understanding and implementation of moral education that could be attributed to age, sex, experience or responsibilities of the teacher, or the age of the pupils. These results are not just characteristic of a developing country as they mirror earlier findings in England and elsewhere. 相似文献
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Susan J. Singer 《Religious education (Chicago, Ill.)》2013,108(3):296-310
Abstract Secular pluralism in contemporary culture and current theological divisions within churches have important implications for Christian education. This paper addresses the question of how religious commitments can be made and convictions held outside of polarizing and exclusionary understandings of truth, and without the presence of uncontested doctrines. What habits, practices and dispositions should Christians cultivate in this context? It brings resources from postmodern theology and philosophy into conversation with the Anglican tradition, in order to propose ways that Christian education can foster faith commitment in the midst of pluralism and disagreement.
The best lack all conviction, while the worst Are full of passionate intensity.—W. B. Yeats, The Second Coming Out beyond ideas of wrongdoing and rightdoing, there is a field. I'll meet you there.—Rumi 相似文献
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Mordechai Gordon 《Educational theory》2010,60(6):735-749
In this essay Mordechai Gordon begins to address the neglect of humor among philosophers of education by focusing on some interesting connections between humor, self‐transcendence, and the development of moral virtues. More specifically, he explores the kind of humor that makes fun of oneself and how it can affect educational encounters. Gordon begins his analysis by discussing the nature and purpose of humor in general, while distinguishing it from laughter and amusement. In the next part of the essay, he takes a close look at the characteristics and benefits of the type of humor that we use when we make fun of ourselves. He then turns his attention to exploring the relation between laughing at ourselves, self‐transcendence, and a number of moral virtues. The final part of this essay briefly examines what might happen to the quality of educational encounters when teachers become more comfortable with laughing at themselves. 相似文献
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This article explores the powerful influence that trauma can have on individuals and the ways in which this influence might be addressed in the development of adult religious education. It asks how we can facilitate deepening a person's relationship with God and others when trauma has damaged a person's capacity to relate. Suggestions are made for future work by integrating trauma analysis from Judith Herman and Bessel van der Kolk with theological insight from Mary Elizabeth Moore and Rebecca Chopp. Five qualities of a trauma-informed approach to adult religious education are proposed. 相似文献
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AbstractResearch on civic education, for the most part, investigates the alleged outcomes of deliberate civic education programs. Remarkably, few types of research have investigated how the outcomes of group process (e.g. based on religion) in schools, and more specifically, the pressure to conform to in-group norms, relate to civic educational goals (e.g. promoting tolerance for Lesbian, Gay, Bisexual, Transgender people). Against that background, this paper has two objectives. First, we assess social variation in perceived social pressure for religious conformity among Christian and Muslim Youth enrolled in secondary education in Flanders (N?=?2765). Second, we investigate the relationship between perceived social pressure for religious conformity and anti-gay sentiment. Our analyses are guided by social identity theory and rely on multilevel analysis. We find that for both Christian and Muslim youth, anti-gay sentiment is higher among young people who experience higher social pressure through the perceived expectations from talking with significant others about religion. 相似文献
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《Journal of moral education》2012,41(4):533-551
A brief review of the social and educational context of Hong Kong shows that the publication of the General guidelines on moral education in schools in 1981, by the Hong Kong Education Department, marked a milestone in the development of moral education. The Guidelines explicitly asserted moral education as one function of schooling, whilst also formally recognizing the home and the community as two main influences. This paper narrates how three moral sources of influence – namely Confucian‐parental, Christian‐religious and liberal‐civic – have shaped the development of moral education in Hong Kong from 1973 to 2003. It then examines in more detail: parental influence at home – the Confucian moral source in Chinese family; schooling influenced by religious sources – taking Christian schools as an example; and the Independent Commission Against Corruption as an official agency for moral education – a liberal source calling for civic morality. In conclusion, the post‐colonial emergence of nationalistic influence in the recently constituted Chinese Special Administrative Region, advocating national identity as the new core value, is traced and the implications for future moral education in Hong Kong are considered. 相似文献
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Jack L. Seymour 《Religious education (Chicago, Ill.)》2013,108(3):272-286
Christian religious educators in the Religious Education Association are challenged to reclaim their theological nerve and their partnership in public conversations about the educational practices of U.S. society. Beginning with the work of Randolph Crump Miller in the 1950s, this essay traces through the pages of Religious Education the dialogue about the partnership of education and theology. A practical theology of education is offered where the teaching and forming of Christian identity is complemented with a public theological examination of educational practices and meanings in the wider culture. 相似文献