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1.
This paper takes as its starting point, one of the explicit aims of religious education in England, namely, the development of students’ religious understanding. It shows how curriculum documentation, whilst stating that religious understanding is an aim of religious education fails to clearly outline what is meant by it. This paper draws upon long-standing and ongoing debates in the field and suggests that religious understanding may be best conceived as a spectrum of understanding. Approached in this way, religious understanding becomes not an all or nothing affair, but a lens through which the student of religion may regard the beliefs and practices before them. Finally, the paper proposes an interpretation of religious understanding, which focuses on the soteriological dimension of religion, thus providing the student with a particularly religious lens to understand religious traditions in religious education and concludes by outlining what such an approach might look like in practice. 相似文献
2.
Ronald H. Cram 《Religious education (Chicago, Ill.)》2013,108(2):164-174
This article seeks to understand religious education as a process of communal endeavor that prioritizes and considers the learning experience intrinsically connected to its social and cultural contexts. Two authors will be of help to develop this pursuit: Lev Vygotsky, whose work emphasizes learning as constructed through interactions and in collaboration with members of a community, and Victor Turner who identifies the potential for creativity and transformation within the concepts of liminality and communitas. The article concludes by suggesting that when a community acknowledges the multiple zones of proximal development—which creates opportunities of mutual support and democratic participation—communitas surfaces as a sign of liminal vitality, openness, and solidarity. 相似文献
3.
According to cognitive and spiritual developmental theories, individuals construct and transcend their previous thought processes by incorporating more sophisticated ways of understanding the world as they progress through stages requiring efforts in different modes of thought. These theories focus on the importance of contextual variables in development and emphasize that these variables will spark a change in cognitive and spiritual development or awareness. We have investigated the effects of blended learning on cognitive learning and spiritual interpretations of science teacher candidates. The study with a quasi-experimental design had 54 science teacher candidates attending the science education department of a state university in Turkey. Our study showed that when learning Einstein’s theory of special relativity, a blended learning environment affects students’ cognitive learning positively. In the spiritual sense, too, significant results were found in favor of the blended learning group students. This effect that triggers spiritual change has been discussed in two contexts: “the effect embedded in the variable” and “indirect effect from the variable.” If supported by further research, the results of this study suggest that the spiritual dimension can be incorporated into three domains of learning, namely cognitive, affective, and psychomotor.
相似文献4.
Ivo Jirásek Miroslava Jirásková Petra Majewská Michaela Bolcková 《British Journal of Religious Education》2017,39(2):122-148
The article focuses on spirituality on two semantic levels: the first one analyses participants’ experiences during a winter expeditionary course on snowshoes and considers the question of whether residing in the winter landscape with a community of other people may acquire a spiritual dimension in spite of the non-religious environment. The second level verifies whether the trans-rational method of systemic constellations may be used as a research tool, that is, as a specific source for data collection (different from other sources and methods). The research applied a phenomenological approach to the analysis of unstructured interviews (n = 12) and constellation insights; the result confirmed indisputably that certain kinds of experiences obtained in a completely non-religious environment (namely, during a winter expedition on snowshoes in the mountains) can be considered spiritual. The answer to the second question is also positive, since the application of systemic constellations results in different data in comparison with their verbal acquisition. Symbolic images that point out the system and its unaccepted elements deepen the understanding of both the individual and the nature of their spiritual experience. 相似文献
5.
ABSTRACTThe goal of this article is to present the coherence between the human social world and religious education in Poland. The motive for taking up this subject is the cultural context relating to the problem of attitudes towards refugees. Reconstruction of the worlds of life demands to be expanded to include the religious education context in order to adapt the education practice to the requirements and expectations of the social environment. This has been achieved based on secondary analysis of the source texts (pedagogical, sociological and theological) and existing research results, which refer directly to the practice of lifelong religious education and concern applications in the area of shaping social competences and the developmental effort of Polish thinking and understanding. These include: (1) Dissemination of the pedagogical category of decentration; (2) Resignation in the practice of religious education from universalistic apriority and realistic ontology, and the implementation of hermeneutics of understanding to religious education and a new model – supra-confessional, pluralistic model open to the knowledge of other religions and beliefs systems; and (3) Develop competences for an internal dialogue. For the practice of lifelong learning, this means abandoning the alienated learning culture and carrying out this process within the community. 相似文献
6.
The epistemological paradigm, known as post-modernity, challenges some of the presuppositions of educational systems in general, and of religious education in particular. One of these presuppositions is the exaggerated primacy given to knowledge attained through reason. However, the paradigm shift invites us to make a transition from knowledge to wisdom—to the integration and transformation of knowledge into human experience. This transition helps us incorporate into the learning process those particular ways of learning that are preferred by many women, bringing us to a more holistic conception of religious education. It enables us to establish a new relationship between learners and educators in the model of a learning circle. 相似文献
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The characteristics of a spiritual direction formation program as part of a postgraduate course were compared with a range of standard higher education academic agendas of learning. The formational characteristics included acknowledgment of prior experience, cooperative community approaches to learning, teachers as partners in learning, reflective learning processes, and experiential practice-based curriculum. In contrasting with other academic approaches, this study found the two approaches appeared to complement each other. The potential to develop curricula in religious education contexts that emphasize more holistic approaches incorporating aspects of both academic and formational approaches is worthy of further investigation and application. 相似文献
9.
Geoff Teece 《British Journal of Religious Education》2008,30(3):187-198
This article is a revised version of the author’s contribution to the 2006 meeting of the International Seminar on Religious Education and Values in Driebergen, the Netherlands and is concerned with the need for continuing discussion about the identity of religious education. The article begins by arguing that, despite current criticisms, Smart’s original intentions for phenomenological religious education were far from inappropriate for a critical religious education. It then attempts to introduce some fresh ideas about how we might understand the commonly used terms of learning about and from religion. It suggests that in learning about religion it is important to engage students with the soteriological dimensions of religious traditions. The article then goes on to offer a revised version of learning from religion based on the Mahayana Buddhist concept of upaya or ‘skilful means’. 相似文献
10.
Ruud Van Der Veen 《International Journal of Lifelong Education》2013,32(6):580-596
Everyday professional discussion often refers to the idea that community development is essentially a learning process. This article sketches a comprehensive theory of community development as citizen education by following the different traditions in community development and by defining the educational aspect of each tradition. Among the traditions described here are traditional community organizations as a social work method, the radical community organization of Alinsky, the neo‐Marxist approach of community action, and the settlement movement. The resulting theoretical framework defines community development as an alternative route for the education of citizens with low levels of formal education in the same way as labour unions and churches often are alternative routes towards active citizenship for low‐income groups. Next, three forms of education are singled out within community development: first, education as training of local leadership; as an action‐oriented and on the job learning process supported informally by the community worker. This form of education resembles the informal vocational education in which an experienced craftsman trains his pupils on the shop floor. Second, education as consciousness raising, which reverses the sequence of learning processes: in this case it is not action which leads to education but education that hopefully leads to action by citizens. There is a whole range of providers of such consciousness raising activities, such as community development organizations, local centres for adult education, churches through their celebrations and adult education classes. A recent development is the ‘new localism’ in social movements, such as the environmental movement, emphasizing consciousness‐raising activities in the local community. Third, education as service delivery: here education is a service for the community in the same way as community development can deliver other services to a community such as affordable housing and health centres. Partly these educational services are ‘survival education’, such as job readiness training programmes and literacy programmes; partly they are ‘leisure education’, typically blurring the borders between ‘pure’ education and recreational and social opportunities for residents. 相似文献
11.
This text deals with the potential spiritual aspects of being outdoors within the framework of non-formal and informal education. The course being examined was organized by the Vacation School of Lipnice – Outward Bound Czech Republic, and the participants in this course made up the research sample. While the research was not directly focused on the spiritual dimension of the human way of being, our analysis of the interviews (n = 12) and the results of the Prague Spirituality Questionnaire (n = 10) indicate a connection between the fortnight spent trekking through the winter landscape and spirituality in terms of the educational potential it has for personal development. The data obtained in the interviews may be structured into the following main semantic fields connected with nature: naturalness, the element of fire, senses, aesthetic perceptions, bad weather, and spiritual dimension. In the questionnaire respondents were inclined to include factors such as ethical enthusiasm, sense of belonging, and deep ecology. The results may be interpreted as suggesting that due to the immediacy of direct experience the two-week-long trekking journey in the winter landscape (snowshoeing and camping in tents) reinforces a dimension of environmental education that surpasses any rational verification and enters the spiritual realms. 相似文献
12.
Keyvan Bolandhematan 《Religious education (Chicago, Ill.)》2019,114(2):110-129
Any religion has three aspects: moral–ritual orders, metaphysical–cosmological beliefs, and the feelings that are the foundations of “religious experience”; focusing on any of these particular aspects results in a different approach toward the concept of “religion” and “religious education.” This study will examine Ghazali’s version of Sufism as a significant way of spirituality in Islam. He thought that mystical vision was the sublime ideal of Islam and education. But he redefined the other two aspects in line with achieving religious experience. Thus, he achieved a special interpretation of spiritual education that could be called negative education. 相似文献
13.
Sylvain Doussot 《Educational Action Research》2020,28(2):310-324
ABSTRACTKey studies in history education (from France and the USA) are discussed and compared in order to explore their methodological issues in terms of the types of knowledge they can generate about teaching and learning. An epistemological framework that relates the history of historians as an inquiry to that of the classroom provides the criteria for this comparative analysis, which is inscribed in Abbott’s epistemologico-institutional social sciences analysis through the identification of two basic debates that structure history education research, namely subject-matter knowledge vs pedagogical practices, and teaching and learning rules of methods vs habits of thinking. This analysis points out the conditions for the development of a formative school history inquiry (to have students work on their own explanations, to put into play their set of beliefs about history), which determine the modalities of a specific action research. These modalities are detailed by the example of an action research on the case of the teaching of the French Revolution in the last grade of primary school: the sharing of pedagogical (by the professor) and academic (by the researchers) decisions, the collective production of data throughout the process. 相似文献
14.
《Pastoral Care in Education》2013,31(1):16-24
This paper asserts that the spiritual is rooted in the essence of being human. Human beings search for meaning, purpose and direction in life and spiritual development is inextricably linked with this process. The spiritual manifests itself in the feelings and emotions of human beings, as well as the values, beliefs, aspirations and intellect. Spiritual development in this sense must be holistic. The spiritual dimension of education must engage the body, mind and heart. Spiritual development implies change, with a progression from immaturity towards maturity, from the simple to the complex, from the superficial to the profound. In relation to this the writer discusses what spiritual education should involve and the contribution different aspects of the curriculum can make. 相似文献
15.
Stefan Altmeyer 《British Journal of Religious Education》2015,37(1):20-36
Language does not only play an active part in all processes of comprehension, recognition and learning, it is also essential for specific religious learning processes. Religious experiences and traditions have their own characteristic linguistic forms, and religious education has come to realise the necessity for an appropriate sensibility in religious language. Yet while linguistic features of religion or tradition have been widely discussed and developed, the use of religious language with regard to the learning subjects remains a significant, if not unknown, variable. What do we actually know about the religious language of students? How do we systematically assess their linguistic competence? By presenting selected results regarding the God-talk of German secondary school students, this paper shows how empirical research based on a corpus linguistic approach can provide access to the use of religious language. As such, the paper first aims to initiate a paradigm shift from looking at the linguistic features of content to exploring the language use of learners. Second, it aims to present a research framework that offers possibilities for further comparable and comparative research well beyond the original German speaking context. 相似文献
16.
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
17.
《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
18.
Hale Yılmaz 《Paedagogica Historica: International Journal of the History of Education》2019,55(6):812-828
ABSTRACTThis paper examines how the religious education of Turkish children in the “old letters” became an area of everyday contestation between the state and families and communities in the late 1920s and 1930s. Since children were seen as the nation’s future, state authorities were adamant about teaching the new generation the new alphabet and were equally interested in preventing them from learning the old alphabet. While schools began using the new Turkish alphabet in the 1928–1929 academic year, the informal neighbourhood Qur’an courses held in mosques and private homes became a fiercely contested site between a state determined to socialise children into secular nationhood (partly) by preventing them from learning the Arabic letters, and families and imams who were committed to giving children religious education (necessitating the study of the Arabic alphabet so the Qur’an could be read in its original Arabic). Combining primary sources from previously untapped Ministry of the Interior documents concerning the monitoring in Anatolian towns of these informal courses with insights from the subaltern school on everyday forms of resistance, this article sheds light on a dimension of the 1928 alphabet reform that ties together questions of alphabet change, national and religious identities, education, and childhood. 相似文献
19.
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
20.
Burt E. Coody 《Religious education (Chicago, Ill.)》2013,108(5):467-471
The publication in 2011 of This is Our Faith (TIOF), the Catholic Church in Scotland's syllabus for religious education in Catholic schools, is a significant contribution to wider debates on the appropriate conceptual framework for religious education. Recent teaching of the Holy See has suggested that religious education in Catholic schools should adopt a scholastic shape and serve as a complement to catechesis. In TIOF, pedagogy, assessment issues and the relationship between cognitive and affective approaches to learning are merged in the context of a distinct faith tradition. TIOF's adoption of a catechetical vision of religious education shows how local churches can adapt Catholic teaching to their own circumstances. 相似文献