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1.
D. Carr 《Journal of Philosophy of Education》1999,33(3):451-461
I argue in this paper that Jim Mackenzie's critique of my recent work on religious and spiritual education fails on two main counts. First, his imputation to me of a confessional approach to religious education is simply misdirected, insofar as my previous papers are quite clearly concerned to sketch an alternative to both confessional and phenomenological approaches. Secondly, his attempt to reduce my 'spiritual truths' to moral and other claims turns on some question-begging decontextualisation of such judgements, as well as upon demonstrable ambiguities in his use of the terms 'moral' and 'soul'. In particular, I argue that the language of spirituality is indexed to an 'ethics of redemption' which is clearly distinguishable from any discourse of secular morality. 相似文献
2.
David Phillips 《牛津教育评论》2013,39(2):263-267
Recent thinking on the possibilities of a spiritual education in a modern secular state are reviewed and found wanting. The methodology used in such discussion is typified as reductionist, in that the concept of spirituality is held in opposition to other concepts, rather than being seen to pervade all phenomena. The view of the various correspondents on the nature of the notion of the education of the whole child is held to be mistaken. An alternative conception is offered, stemming from an holistic viewpoint. This conception sees spiritual education as being involved with the cultivation of qualities of the heart and mind. These qualities are nurtured through spiritual practice, and are not the domain of only a few selected areas of the curriculum, but can be utilised in effective education in all areas of learning. It is suggested that the main points of the argument could be accepted even if a term other than 'spiritual' were used to denote this area of human experience. Support for this position is taken from existing spiritual traditions, and also from recent work in the area of cognitive psychology. The education of spiritual sensibility is held to be an aim of education for all people, and is critical for any conception of good educational practice. 相似文献
3.
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
4.
The Essence of Education: Whitehead and the Spiritual Dimension 总被引：1，自引：0，他引：1
Jack G. Priestley 《Interchange》2000,31(2-3):117-133
Whitehead's contention that the essence of education is that it be religious has been widely overlooked by many of his adherents who have found it a difficult, or even embarrassing, concept with which to deal. But what did Whitehead mean by religious? In Britain there is currently a deep interest in what is being termed the, "spiritual dimension of education" which is itself to be seen in the context of the postmodern rejection of positivistic modes of thought which have dominated educational discourse in recent decades. This article examines Whitehead's own concept of religion both in his explicit academic work and in his assessment of what we might term, indirect education. It goes on to suggest links with other key thinkers, in particular William James, Soren Kierkegaard, and Ludwig Wittgenstein. 相似文献
5.
The spiritual aspect of life has the potential to affect one’s quality of life in terms of emotional and physical well-being, relationships, and social inclusion. Unfortunately, despite public acknowledgement of the importance of spiritual development, little has been written on spirituality in students with special needs. Furthermore, in the field of special education, spirituality is frequently under-used in practice. The purpose of this article is to explore issues related to spirituality and disabilities. The following aspects are considered: the relationship between spirituality and disabilities; spirituality as an integral part of overall student development and learning; and spirituality as a source of social and psychological support. Implications for educational programmes that will address the spiritual dimension of learning are discussed. 相似文献
6.
Jo Pearce 《British Journal of Religious Education》2019,41(3):299-314
It has been suggested common schools might have something to learn from spiritual education in Steiner schools. This arguably assumes practice in Steiner schools to be compatible with the aims of spiritual education in common schools. I question this by considering whether the former is confessional, as the latter should not be. I begin by highlighting how my concern about the potentially confessional nature of Steiner spiritual education arose. I argue for a nuanced understanding of confessional education, which distinguishes between ‘weak’ and ‘strong’ confessional education, as well as between confessional education as intentional and as defined by outcome. I then argue that spiritual education in common schools should prepare pupils for spirituality, without being confessional. I consider whether Steiner schools are confessional by drawing upon findings from research conducted at six Steiner schools. I conclude that spiritual education in Steiner schools is weakly confessional in an intentional sense. I further conclude that practices which might contribute to preparation for spirituality and which can be implemented in a non-confessional manner are worthy of consideration for transfer to common schools. Common schools committed to preparation for spirituality as an educational aim could learn from spiritual education in Steiner schools. 相似文献
7.
《Journal of moral education》2012,41(3):355-365
This paper asks whether it would be better not to talk about morality in schools. The issue is raised through a consideration of changes in public discourse and especially in educational discourse, where categories such as ''personal, social and health education'' and ''citizenship education'' are more salient than ''moral education''. Drawing on John Wilson's arguments, the paper considers claims for the indispensability of the concept of morality. It is argued that such claims, in Wilson's own writings, are applied to both an ''individual'' and a ''social'' conception of morality. Contrary to Wilson, the paper argues that the ''wisest strategy'' for public education is to take the social conception of ''morality in the narrow sense'' as a central focus. 相似文献
8.
《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
9.
JOSEPH DUNNE 《Journal of Philosophy of Education》2020,54(5):1147-1166
In this article I try to bring into relief the background significance of learning in Alasdair MacIntyre's writings. After briefly adverting to his own manner of learning from other thinkers, I begin by outlining what he sees as essential to learning in early childhood (§I). Next, I spell out what I take to be important implications for learning, mainly in the context of schooling, of his conception of ‘practice’ (§II). Turning then to the ‘revolutionary Aristotelianism’ of his later work, I elucidate the kind of transformative learning that he deems necessary because of dominant tendencies in late modern societies (§III) and because of key features of human lives—including fallibility, narrativity and ‘final end’—that he analyses in his most recent book, Ethics in the Conflicts of Modernity (§IV). I then consider his conception of how one person's learning can be aided by another, suggesting that this conception would be strengthened by the incorporation of a second-person perspective (§V). I link the absence of such a perspective to what I see as his underestimation of the salience of the teacher–student relationship and his consequently diminished account of teaching—a largely Aristotelian-Thomist account whose strengths in other respects I acknowledge (§VI). I conclude by asking whether this line of criticism, if valid, might not indicate a lack in MacIntyre's conception of personal relationships more generally—despite the great import that he grants to them, for weal or woe, in all human lives (§VII). [The present article is included in wider discussion of issues bearing on learning and teaching in my Persons in Practice: Essays between Education and Philosophy (Wiley, forthcoming)]. 相似文献
10.
Jack Dunham 《Pastoral Care in Education》2013,31(1):15-21
Kevin McCarthy sees a slight irony in the idea of inspecting the spiritual dimension of education. Nevertheless, he argues strongly that schools' response to this should be creative. The resulting policy must be a whole-school one that involves both horizontal and vertical curriculum development. In the second part of his paper he describes how, in his own school, a programme is being developed which goes beyond the mechanistic approach to science typically found in examination syllabi. Starting from the students' own perceptions, this programme considers the big issue which underlies science: that of ‘the spiritual dimension’. 相似文献
11.
Deborah Tannehill 《Quest (Human Kinetics)》2013,65(3):288-299
Being asked to give the 39th Amy Morris Homans Commemorative Lecture at NAKPEHE is a tremendous honor. While certainly aware of Miss Homans' legacy related to the promotion of women, physical education, and the training of teachers, I admit it has been many years since revisiting details of her life and her work. In order to prepare my comments for this lecture, it seemed critical that I do so, and what a remarkable journey it has been these past months. It allowed me to come to know my own background more thoroughly, recognize where my own beliefs were developed, and understand what I hope is the impact of my work on prospective teachers and subsequently their pupils. Born 100 years almost to the day after Miss Homans, I too am a teacher educator. With this in mind, teaching and teacher education seemed an appropriate focus for this lecture today. 相似文献
12.
Alex Sinclair 《Journal of Jewish Education》2013,79(2):124-150
This article is an attempt to explore the religious vision of Moshe Greenberg in some detail, and in particular, to analyze how his approach to education is applied to and reflected in his ideas about the teaching and learning of Bible, and in his own Bible scholarship itself. The paper examines the connection between Greenberg's philosophy of religion and Wilfred Cantwell Smith's conception of religion as a collection of religious “symbols,” one of which is the sacred text itself. The article includes an analysis of Greenberg's Bible scholarship and writings on Bible education. 相似文献
13.
Seung-hwan Shim 《Religious education (Chicago, Ill.)》2017,112(5):557-568
This study will examine the significance of spirituality and how to cultivate it in this modern era, in which introspection on the meaning of life is lacking due to issues including consumerism, violence, terror, hedonism, and the influences of an instrumental education environment, through Augustine's Confessions. This study suggests the significance of spiritual education as the sharing of stories of spiritual life to sublimate the joy of spiritual learning achieved after overcoming vulnerability and limitations as a human to the joy of sharing and teaching through Confessions, by Augustine. 相似文献
14.
Shawn Michael Bullock 《Studying Teacher Education》2014,10(2):103-116
The purpose of this article is to use self-study methodology to analyze critically the impact of 30 years of non-formal education on my development as a teacher educator. I begin within a particular conception of self-study research and make a case for situating martial arts as non-formal education. The data for this article are presented as a series of episodes, in which I write a short paragraph about each phase in my development as a martial artist and comment on my approach to learning and teaching, where appropriate, during each episode. At the end of the article, I draw several links to self-study literature and to my own understanding of teacher education. In so doing, I demonstrate the value of examining the impact of non-formal education experiences as a teacher educator. 相似文献
15.
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
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17.
Clifford Mayes 《课程研究杂志》2013,45(4):477-493
The past decade has witnessed a dramatic increase in scholarship relating to teacher reflectivity. Typically, 'reflectivity', in this context, refers to teachers' critical examination of the political and biographical factors that have led them to teaching and have been instrumental in defining their internal models of what defines good practice. However, the literature on reflective teacher education rarely delves into what may be called 'spiritual reflectivity' - or the exploration of deeper ontological commitments and constructs regarding teaching. In this essay, I discuss how, as a teacher educator, I have drawn from a Buddhist developmental model to deepen my spiritual reflectivity as a teacher. 相似文献
18.
Budin WC 《The Journal of perinatal education》2001,10(2):38-42
One thing that is often absent in childbirth education classes is a discussion of the spiritual aspect of giving birth. Birth offers women a wonderful opportunity to awaken their spirituality. Natural childbirth, in particular, has the potential for self-transcendence, offering an even greater appreciation for the miracle of life. The normal, natural pain in labor can challenge the core of one's being-it is a healthy sensation that provides direction for women moving through the maze of labor. The challenge of giving birth today is to develop confidence and trust in one's inner wisdom and allow nature to do its thing. When this is accomplished, a woman's body is often permeated and nourished by spiritual energy and guidance. She emerges from her labor bed with a renewed sense of her body's strength and power and with an enhanced spirituality. 相似文献
19.
生活问题归根到底是生活意义问题。生活意义为人的生活确立根基,使人的整个生命富有灵魂和生机。对意义的需求是人存在的总体需求,对意义的追索也是人存在的永恒情结,这种永恒情结就是“终极关怀”的情结。“终极关怀”指人对生活意义的自始至终的关怀状态和过程。德育作为一项以道德为依托使人成“人”的事业,应该以“终极关怀”为精神意蕴或指向。当前,以“终极关怀”为视角思考和建构学校德育目的也是对德育回归生活的深化。终极关怀的视角下,德育目的应该是成就自主关怀生活意义的人。这种道德上受过教育的人是具备自主关怀生活意义的意识和能力的人。 相似文献
20.
《Chinese Education & Society》2013,46(4):109-145
From the time T'ao Hsing-chih established the Hsiao-chuang School in 1927 and first advocated the theme that 'life is education, society is school" until his death in 1946, he held steadfastly to his advocacy of this theme. This theme constitutes the theoretical underpinning of his conception of life-education [sheng-huo chiao-yü]. 相似文献