首页 | 本学科首页   官方微博 | 高级检索  
相似文献
 共查询到20条相似文献，搜索用时 753 毫秒
1.
The debate about Islam and science extends to a debate about the relationship between Islam and science education. In this paper, I explore Egyptian teachers’ views of the relationship between science and religion within the Islamic context. Teachers’ key vision of the relationship between science and religion was that “religion comes first and science comes next. I will argue that teachers’ personal religious beliefs are among the major constructs that drive teachers’ ways of thinking and interpretation of scientific issues related with religion. Then, I discuss how teachers’ personal religious beliefs have been formed and influenced their pedagogical beliefs related to science and religion issues. Finally, I will argue, how we use the personal religious beliefs model as a framework of teaching/learning scientific issues related with religion within sociocultural (Islamic) context.   相似文献   

2.
In this response to commentaries by Ali Sammel, Jhumki Basu and Alberto Rodriguez, I present my perspective on three important issues raised by the commentators. These issues relate to the role of a researcher in her field settings and society, the critique of science and science education as oppressive dominant discourses, and co-opting participants as researchers. I argue that researchers should work actively for progressive change in discursive fields such as educational research, in which they are firmly embedded rather than playing an interventionist role in field settings where their discursive positionality maybe temporary and not that rooted. Regarding the critique of science and science education, my response favors a perspective wherein an understanding of the marginalization and oppression of non-western communities caused by western science and science education is counterbalanced by an appreciation of the ways in which marginalized communities can use science and science education for affecting progressive change. Lastly, I recognize the value of co-opting participants in writing and communication of research.
Ajay SharmaEmail:
  相似文献   

3.
In this forum, I take a learning sciences perspective to examine the paper by Bellocchi, Ritchie, Tobin, Sandhu and Sandhu (Cultural Studies of Science Education, doi:10.1007/s11422-013-9526-3, 2013) titled “Examining emotional climate of preservice science teacher education.” I characterize their approach as a social cultural and situative perspective of studying emotions in teaching and learning. Such an approach overcomes the limitations of examining emotions as individual psychological constructs, but it also incurs other methodological challenges. I suggest an alternative approach of examining the individual’s emotions, as well as their aggregates as a group measure. This approach allows us to study variations in emotional outcomes at an individual level or at a group level. I also suggest examining interplay of emotions with other aspects of learning outcomes, for example, cognitive learning outcomes. Finally, I suggest studying development of meta-emotional knowledge among teachers as another fertile area of research that could benefit the teachers in their classroom practices.  相似文献   

4.
John R. Staver’s article calling for a constructivist epistemology to maneuver between the disparate ways of knowing between science and religion prompts this response. This paper acknowledges Staver’s scholarly analysis of the issue. Scientific and religious conflicts do present prominent challenges because these are profound but often-monolithic ways of constructing knowledge. However, my response withholds fully embracing Staver’s call for a constructivist epistemology chiefly because his work goes beyond the confines of constructivism. Conversely, Staver’s call for constructivist epistemology does not go far enough to advance a resolution between science and religion. Why? Because both science and religion often employ hyper-rationality in understanding the world, a process that does little to clarify the world’s complexities. Philosophically, I refrain from accepting a complete schism between the two because such a framing does little to heal a conflict between those who praise the seen and those who praise the unseen. My response explores how hyper-rationality has triumphed over both science and religion, leaving the believer in one, or both, to navigate the journey alone. This article calls for the return of the natural philosopher. Utilizing this nineteenth-century term for scientist, this paper calls for an inquirer, one who can rise above the ideologies of science and religion to observe the current concerns of each field anew. Finally, taking a cue from Staver, this response introduces a potential discourse between science and religion in ways that each may, without embracing a variant ideology, make space for dialogue and mutual respect.  相似文献   

5.
Given my long-time interests in neoliberalism and questions of subjectivity, I am pleased to respond to Jesse Bazzul’s paper, “Neoliberal Ideology, global capitalism, and science education: Engaging the question of subjectivity.” In what follows, I first summarize what I see as Bazzul’s contributions to pushing science education in ‘post’ directions. I next introduce the concept of “post-neoliberalism” as a tool in this endeavor. Finally, I address what all of this might have to do with subjectivity in the context of science education. I speak as a much-involved veteran of a version of the science wars fought out in education research for the last decade (NRC 2002). My interest is to use this “battle” to think politics and science anew toward an engaged social science, without certainty, rethinking subjectivity, the unconscious and bodies where I ask “what kind of science for what kind of politics?”  相似文献   

6.
I report an action research study that aimed at improving Thai pre-service teachers’ understanding of the relationship between science and religion and at assisting them to respond to this issue in a science classroom. The participants were twelve post-grad students pursuing Master of Art in Teaching Science at Kasetsart University. They took a course, Philosophy of Science, taught by the researcher in Semester A, academic year 2007. Process drama is the teaching strategy employed. The students were fully engaged in the process drama; doing research, producing, distributing, and criticizing the drama. Focus group, student journal, and observation were used to gather the data and the data was analyzed using qualitative analysis techniques. The focus groups revealed that the drama could help students reflect on the complexity and sensitivity of the issue. They found there was no inherent conflict between science and religion since they answered different questions and used different methods to achieve their results. However, the conflicts occurred when people were not aware of the basic differences between the two so they justified one on the basis of purpose and method of one another. The pre-service teachers also found consistency between science and Buddhism. They thought that the teachers of science should respond to the conflicts in a respectful, compromising, and neutral manner.  相似文献   

7.
  相似文献   

8.
In their articles, Ajay Sharma (Cult Stud Sci Educ, doi: 10.1007/s11422-017-9835-z, 2017) and Noel Gough (Cult Stud Sci Educ, doi: 10.1007/s11422-017-9834-0, 2017) shed light on the impact neoliberalism has on the teaching of science and suggest ways to ensure that science education remains critical and socially equitable. In this paper, I illustrate how their proposals influenced my instructional choices during the fall of 2016 in a course entitled Epistemology and Education.  相似文献   

9.
The focus of this response to the original article by Tom G. H. Bryce and Stephen P. Day (Cult Stud Sci Educ. doi:10.1007/s11422-012-9407-1, 2013) is the use of empirical data to illustrate and expand the understanding of key points of their argument. Initially, I seek to discuss possible answers to the three questions posed by the authors related to: (1) the concerns to be addressed and the scientific knowledge to be taken into account in the climate change debate, (2) the attention to be paid to perspectives taken by “alarmists” and “deniers,” and (3) the approaches to be used to conduct controversial global warming debate. In this discussion, I seek to contribute to the debate proposed by the original paper, illustrating various points commented on by the authors and expanding to other possibilities, which highlight the importance of political issues in the debate. Therefore, I argue that socio-political issues must be taken into account when I aim for a scientific literacy that can enhance students’ political education. Likewise, I extend the debate presented in the original article, emphasizing the attention that should be paid to these aspects and approaching science education from a critical perspective. Highlighting only the confirmation bias without considering political implications of the debate can induce a reductionist and empiricist view of science, detached from the political power that acts on scientific activity. In conclusion, I support the idea that for a critical science education, the discussion of political issues should be involved in any controversial debate, a view, which goes beyond the confirmation bias proposed by Bryce and Day for the global warming debate. These issues are indeed vital and science teachers should take them into account when preparing their lessons for the debate on climate change.  相似文献   

10.
In his article Skepticism, truth as coherence, and construtivist epistemology: grounds for resolving the discord between science and religion?, John Staver identifies what he considers to be the source of the conflicts between science and religion: the establishment of the relationship between truth and knowledge, from the perspective of those who see a correspondence between reality and knowledge, assumed in the realm of both contending fields. In the present work, although agreeing with the general principles of constructivism, I discuss Staver’s option of viewing truth as coherence and his proposal of renouncing the objective of knowing reality from both fields’ perspective. Three aspects of Staver’s article are commented and discussed here: the one referring to views of reality or of nature as shared by scientists; the one concerning the different forms of religious beliefs among scientists; and the one accounting for the impossibility, from the standpoint of constructivism, of determining limits to the objectives of science and religion. Also emphasized in this discussion is the importance of combining theoretical and methodological approaches in tune with the complexity of the theme under discussion, accounting for the need to preserve the freedom of thinking and of doing research.  相似文献   

11.
In this paper, in response to Ajay Sharma’s paper titled “Portrait of a science teacher as a bricoleur: A case study from India” and associated reviews, I address the value of bridging two narrative styles for describing teacher development, discuss questions of over-essentializing an Indian school context, propose that teacher and student participants should be included in this type of writing series, and identify institutional barriers to researchers acting as agents-of-change.
Sreyashi Jhumki BasuEmail:
  相似文献   

12.
  相似文献   

13.
Science and religion: implications for science educators   总被引：1，自引：0，他引：1  
A religious perspective on life shapes how and what those with such a perspective learn in science; for some students a religious perspective can hinder learning in science. For such reasons Staver’s article is to be welcomed as it proposes a new way of resolving the widely perceived discord between science and religion. Staver notes that Western thinking has traditionally postulated the existence and comprehensibility of a world that is external to and independent of human consciousness. This has led to a conception of truth, truth as correspondence, in which our knowledge corresponds to the facts in this external world. Staver rejects such a conception, preferring the conception of truth as coherence in which the links are between and among independent knowledge claims themselves rather than between a knowledge claim and reality. Staver then proposes constructivism as a vehicle potentially capable of resolving the tension between religion and science. My contention is that the resolution between science and religion that Staver proposes comes at too great a cost—both to science and to religion. Instead I defend a different version of constructivism where humans are seen as capable of generating models of reality that do provide richer and more meaningful understandings of reality, over time and with respect both to science and to religion. I argue that scientific knowledge is a subset of religious knowledge and explore the implications of this for science education in general and when teaching about evolution in particular.  相似文献   

14.
In this response to Tom G. K. Bryce and Stephen P. Day’s (Cult Stud Sci Educ. doi:10.1007/s11422-013-9500-0, 2013) original article, I share with them their interest in the teaching of climate change in school science, but I widen it to include other contemporary complex socio-scientific issues that also need to be discussed. I use an alternative view of the relationship between science, technology and society, supported by evidence from both science and society, to suggest science-informed citizens as a more realistic outcome image of school science than the authors’ one of mini-scientists. The intellectual independence of students Bryce and Day assume, and intend for school science, is countered with an active intellectual dependence. It is only in relation to emerging and uncertain scientific contexts that students should be taught about scepticism, but they also need to learn when, and why to trust science as an antidote to the expressions of doubting it. Some suggestions for pedagogies that could lead to these new learnings are made. The very recent fifth report of the IPCC answers many of their concerns about climate change.  相似文献   

15.
In this paper we reflect on the article “I am smart enough to study postsecondary science: a critical discourse analysis of latecomers’ identity construction in an online forum”, by Phoebe Jackson and Gale Seiler (Cult Stud Sci Educ.  https://doi.org/10.1007/s11422-017-9818-0). In their article, the authors did a significant amount of qualitative analysis of a discussion on an online forum by four latecomer students with past negative experiences in science education. The students used this online forum as an out-of-class resource to develop a cultural model based on their ability to ask questions together with solidarity as a new optimistic way to position themselves in science. In this forum, we continue by discussing the identity of marginalized science students in relation to resources available in postsecondary science classes. Recent findings on a successful case of a persistent marginalized science student in spite of prior struggles and failures are introduced. Building on their model and our results, we proposed a new cultural model, emphasizing interaction between inside and outside classroom resources which can further our understanding of the identity of marginalized science students. Exploring this cultural model could better explain drop-outs or engagement of marginalized science students to their study. We, then, used this model to reflect on both current traditional and effective teaching and learning practices truncating or re-enforcing relationships of marginalized students with the learning environment. In this way, we aim to further the discussion initiated by Jackson and Seiler and offer possible frameworks for future research on the interactions between marginalized students with past low achievements and other high and mid achieving students, as well as other interactions between resources inside and outside science postsecondary classrooms.  相似文献   

16.
In China, the philosophy of science and technology (PST) is derived from “Dialectics of Nature” (DN), which is based on Engels’ unfinished book Dialektik der Natur. DN as a political ideology provides political guidance for scientists and engineers. Therefore, since 1981, “Introduction to Dialectics of Nature” (IDN) has been an obligatory course for master’s degree students who study natural science or technology. In 1987, DN was renamed PST by the Chinese government in order to communicate and do research. The IDN teachers constitute most of the scholars who research PST. Nowadays, in China, PST includes philosophy of nature, philosophy of science, philosophy of technology, sociology of science, sociology of technology, “science, technology and society,” history of science, history of technology, management of science, and management of technology due to having too many IDN teachers. In fact, it is neither a branch of philosophy, nor a subject. The number of the IDN teachers has been increasing since 1981, which makes PST a miscellaneous collection of many branches or subjects. Finally, PST is facing two new challenges: the reduction of IDN and academic corruption.  相似文献   

17.
Given its stance against organised religion, it is perhaps not surprising that Philip Pullman’s award-winning trilogy His Dark Materials has, alongside the plaudits and praise, invited controversy and debate. Jacobs (The Weekly Standard, 2000), for instance, views the “anti-Christian” theme in Pullman’s work as both misleading and dishonest, whilst Hitchens (The Mail on Sunday, 2002) denounces it as atheistic “propaganda.” Of central concern to these critics, and others, is the impact of Pullman’s heretical understandings on impressionable young readers. I would suggest that such concern implies a somewhat questionable homogenisation of young readers, and fails to recognise the empowering potential residing in Pullman’s text. Indeed, by drawing on Mikhail Bakhtin’s theory of “carnival,” a literary mode which subverts official culture through laughter and role reversals, it can be argued that far from indoctrinating the reader or promoting uncontested atheistic understandings, the heretical disruptions and inversions in Pullman’s religious theme encourage an altogether more positive and plural response.  相似文献   

18.
In their article Mindfulness and discussing ‘thorny’ issues in the classroom Konstantinos Alexakos et al. (Cult Stud Sci Educ, 2016. doi: 10.1007/s11422-015-9718-0) describe “thorny” issues as “difficult topics to discuss because they are more personal to some perhaps even cause pain and violence.” As women from different backgrounds, we engage in a metalogue, which expands on our thoughts and emotions the thorny issues evoked. Our discussion is grounded in theoretical frameworks of mindfulness, wellness, and safe space for learning. We also reflect on our experiences of facing some of the thorny issues in our academic and personal lives. Having trust and respect for one another and being aware of thorny issues allows for a meaningful conversation about the complexity and nuances involved in discussing difficult topics in a classroom setting.  相似文献   

19.
In this forum paper, I respond to issues raised by Kristina Andersson and Annica Gullberg in their article titled What is science in preschool and what do teachers have to know to empower children? (2012). I seek to continue the discussion begun with Andersson and Gullberg’s paper, by further exploring the questions they introduce to guide their paper: “What is science in preschool?” and “What do teachers have to know to empower children?” In particular, I elaborate on the value of drawing on multiple perspectives and different epistemological frameworks, and I argue for the need for a reconceptualized notion of science as a school discipline; one that acknowledges the multifaceted ways in which young children engage in science.  相似文献   

20.
George Sarton had a strong influence on modern history of science. The method he pursued throughout his life was the method he had discovered in Ernst Mach’s Mechanics when he was a student in Ghent. Sarton was in fact throughout his life implementing a research program inspired by the epistemology of Mach. Sarton in turn inspired many others in several generations (James Conant, Thomas Kuhn, Gerald Holton, etc.). What were the origins of these ideas in Mach and what can this origin tell us about the history of science and science education nowadays? Which ideas proved to be successful and which ones need to be improved upon? The following article will elaborate the epistemological questions, which Charles Darwin’s “Origin” raised concerning human knowledge and scientific knowledge and which led Mach to adapt the concept of what is “empirical” in contrast to metaphysical a priori assumptions a second time after Galileo. On this basis Sarton proposed “genesis and development” as the major goal of his journal Isis. Mach had elaborated this epistemology in La Connaissance et l’Erreur (Knowledge and Error), which Sarton read in 1911 (Hiebert in Knowledge and error. Reidel, Dordrecht, 1976; de Mey in George Sarton centennial. Communication & Cognition, Ghent, pp. 3–6, 1984). Accordingly for Sarton, history becomes not only a subject of science, but a method of science education. Culture—and science as part of culture—is a result of a genetic process. History of science shapes and is shaped by science and science education in a reciprocal process. Its epistemology needs to be adapted to scientific facts and the philosophy of science. Sarton was well aware of the need to develop the history of science and the philosophy of science along the lines of this reciprocal process. It was a very fruitful basis, but a specific part of it Sarton did not elaborate further, namely the erkenntnis-theory and psychology of science education. This proved to be a crucial missing element for all of science education in Sarton’s succession, especially in the US. Looking again at the origins of the central questions in the thinking of Mach, which provided the basis and gave rise to Sarton’s research program, will help in resolving current epistemic and methodological difficulties, contradictions and impasses in science education influenced by Sarton. The difficulties in science education will prevail as long as the omissions from their Machian origins are not systematically recovered and reintegrated.  相似文献   

设为首页 | 免责声明 | 关于勤云 | 加入收藏

Copyright©北京勤云科技发展有限公司  京ICP备09084417号