共查询到20条相似文献，搜索用时 468 毫秒
1.
Tonie L. Stolberg 《Science & Education》2010,19(6-8):679-692
This article examines what science education might be able to learn from phenomenological religious education’s attempts to teach classes where students hold a plurality of religious beliefs. Recent statements as to how best to accomplish the central pedagogical concept of ‘learning from religion’ as a vehicle for human transformation are explored, and then used to appraise the historical research into how Charles Darwin’s responses to religious ideas influenced and were influenced by his scientific work. The issues identified as crucial for science educators to be aware of when teaching students Darwinian evolution are then outlined and, finally, suggestions are made to enable individual students to examine how their personal religious beliefs might interact with their growing understanding of Darwin’s evolutionary approach. 相似文献
2.
Stefaan Blancke Tammy Schellens Ronald Soetaert Hilde Van Keer Johan Braeckman 《Science & Education》2014,23(4):793-808
Natural selection is one of the most famous metaphors in the history of science. Charles Darwin used the metaphor and the underlying analogy to frame his ideas about evolution and its main driving mechanism into a full-fledged theory. Because the metaphor turned out to be such a powerful epistemic tool, Darwin naturally assumed that he could also employ it as an educational tool to inform his contemporaries about his findings. Moreover, by using the metaphor Darwin was able to bring his theory in accordance with both the dominant philosophy of science in his time and the respected tradition of natural theology. However, as he introduced his theory of evolution by natural selection in On the origin of species in 1859, the metaphor also turned out to have a serious downside. Because of its intentional overtones, his contemporaries systematically misunderstood his metaphor not as a natural mechanism causing evolution to occur but as an agent who works towards particular ends. The difference in success between natural selection as an epistemic tool and its failure as an educational tool is labelled as a paradox. We explain the paradox from a cognitive perspective and discuss the implications for teaching evolution. 相似文献
3.
Abhijeet S. Bardapurkar 《Resonance》2013,18(5):475-482
To understand Darwin’s concept of natural selection, we have to contrast it with his characterization of artificial selection, and then ask: what is natural in natural selection? While we do this, we develop two distinctions: one between ‘change by transformative action’ and ‘change by selection’, and another between ‘artificial selection’ and ‘natural selection’. The first distinction helps us understand evolution by selection and the second natural selection. 相似文献
4.
Michael Ruse 《Science & Education》2013,22(9):2295-2316
David Reznick is one of the world’s leading evolutionary biologists. His book on Charles Darwin’s Origin of Species is given here in a précis, in order to show the underlying approach that he takes towards a work that is a classic in his field. It is shown that Reznick’s interests are less in Darwin for his own sake and more in the importance of Darwin’s ideas for science today. 相似文献
5.
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
6.
Although historical changes in scientific ideas sometimes display striking similarities with students’ conceptual progressions, some scholars have cautioned that such similarities lack meaningful commonalities. In the history of evolution, while Darwin and his contemporaries often used natural selection to explain evolutionary trait gain or increase, they struggled to use it to convincingly account for cases of trait loss or decrease. This study examines Darwin’s evolutionary writings about trait gain and loss in the Origin of Species (On the origin of species by means of natural selection, or the preservation of favoured races in the struggle for life. D. Appleton, New York, 1859) and compares them to written evolutionary explanations for trait gain and loss in a large (n > 500), cross-cultural and cross-sectional sample (novices and experts from the USA and Korea). Findings indicate that significantly more students and experts applied natural selection to cases of trait gain, but like Darwin and his contemporaries, they more often applied ‘use and disuse’ and ‘inheritance of acquired characteristics’ to episodes of trait loss. Although the parallelism between Darwin’s difficulties and students’ struggles with trait loss are striking, significant differences also characterize explanatory model structure. Overall, however, students and scientists struggles to explain trait loss—which is a very common phenomenon in the history of life—appear to transcend time, place, and level of biological expertise. The significance of these findings for evolution education are discussed; in particular, the situated nature of biological reasoning, and the important role that the history of science can play in understanding cognitive constraints on science learning. 相似文献
7.
John S. Wilkins 《Resonance》2009,14(2):154-171
Charles Darwin’s name is going to be heard, read about, or spoken a lot this year, as it is the second centenary of his birth and the 150th anniversary of the publication of the Origin of Species. And as great as his contribution to science and the modern world is, we might ask ourselves whether we are making rather too much of this man. Is Darwin the important person he is being taken to be? To answer this question I shall raise three more: first, why do we celebrate individuals in scientific history, when it is the work of many scientists that gives us the results? Second, how original was Darwin anyway — who else did the important work? And third, what role do scientific heroes play in current science? Answers to these questions will give us a better, more sober and balanced, and more useful explanation of actual science both in the past and the present, and perhaps also in the future. 相似文献
8.
The conflict between science and religion: a discussion on the possibilities for settlement 总被引：1，自引：0，他引：1
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
9.
Sarah Croché 《British Journal of Religious Education》2015,37(1):37-52
This article treats the various forms of adjustment between scientific and religious discourses at school. It aims to analyse the beliefs and practices of schoolmasters and to explore how the oppositions between the ‘dominant’ discourses of Western science and those of religion are addressed in secondary education in Senegal. The analysis leans on the Actor-Network-Theory and the concept of ‘apparatus’ from Foucault. The article shows that, in the secular Republic of Senegal, contradictory messages on some sensitive issues are conveyed to pupils, in the classroom, by the official schoolmaster himself. The schoolmasters, whatever their religion, teach for religion in public schools (in a devotional sense); they do not teach about religion (in an academic sense). An ‘enrolment’ work is in progress in the official schools whereby pupils adhere to the ‘true’ religious discourse, challenged by the ‘true’ scientific discourse. The schoolmasters do not want to exclude the official curriculum but wish to teach religious knowledge. The State cannot limit each discourse to its own sphere of relevance and fails to impose its criteria on some actors who prefer those offered by their own religious networks. A Senegalese ‘national religious apparatus’ produces effects on schoolmasters’ educational practices and curriculum. 相似文献
10.
李义中 《安庆师范学院学报(社会科学版)》2004,23(6):54-59
大学时代是格拉斯顿思想初步形成的关键阶段,也是格拉斯顿从政前的最后准备阶段。其间,围绕未来人生道路的方向选择——"职业选择问题",格拉斯顿经历了从执意充任圣职,到最终转变观念打定主意从政的曲折过程,这一过程深刻反映出当时的格拉斯顿对于宗教和政治的基本态度及其对宗教-政治之间关系的认识变化。格拉斯顿的"弃"教从政并不意味着他放弃了宗教理想,相反,出于对政治与宗教之间工具-目的关系的内在考虑,格拉斯顿把从政视为服务于宗教的有效途径。他深沉的宗教气质预示着政治生涯早期宗教将对他的政治观及政治立场起决定性影响。 相似文献
11.
R. SCOTT WEBSTER 《Journal of Philosophy of Education》2009,43(4):615-632
John Dewey has been portrayed as a sort of villain in Rosenow's (1997) article which appeared in this journal, apparently because he was unfairly opposed to God and to religion, and also because he deliberately usurped religious language to 'camouflage' his secular ideas. By drawing mainly upon similar sources but with some important additions, I wish to challenge the four major concerns raised in Rosenow's article and in doing so aim to offer an alternative interpretation. It is understood here that Dewey's approach to religion was not so much religious as it was 'spiritual' and while developing and changing throughout his writings, his ideas on spirituality nevertheless were thoroughly entwined with his other views, especially those dealing with education, science and democracy. 相似文献
12.
刘磊 《忻州师范专科学校学报》2008,(6):77-79
孙中山是一个信仰基督教的政治家、革命者,一生对基督教笃信不疑,他认为政治重于宗教,提倡政教分立,而“宗教富于道德”,故又主张“以教补政”,他制定的临时约法保障公民的宗教信仰自由,并且平等地对待其他宗教。孙中山还拿宗教和科学对比,认定“科学较优”。我们从孙中山身上看到了作为革命先行者的他有着宗教徒的高尚品德。 相似文献
13.
刘磊 《忻州师范学院学报》2008,24(6)
孙中山是一个信仰基督教的政治家、革命者,一生对基督教笃信不疑,他认为政治重于宗教,提倡政教分立,而“宗教富于道德”,故又主张“以教补政”,他制定的临时约法保障公民的宗教信仰自由,并且平等地对待其他宗教。孙中山还拿宗教和科学对比,认定“科学较优”。我们从孙中山身上看到了作为革命先行者的他有着宗教徒的高尚品德。 相似文献
14.
David E. Long 《Cultural Studies of Science Education》2013,8(1):25-38
A college science education instructor tells his students he rejects evolution. What should we think? The scene unfolds in one of the largest urban centers in the world. If we are surprised, why? Expanding on Federica Raia’s (2012) first-hand experience with this scenario, I broaden her discussion by considering the complexity of science education in a secular age. Enjoining Raia within the framework of Charles Taylor’s A Secular Age, I task the science education community to consider the broad strokes of science, religious faith, and the complexity of modernity in its evolving, hybridized forms. Building upon anthropological approaches to science education research, I articulate a framework to more fully account for who, globally, is a Creationist, and what this means for our views of ethically responsive science education. 相似文献
15.
David Lewin 《British Journal of Educational Studies》2017,65(4):445-461
This paper examines the debate between Liam Gearon and Robert Jackson concerning the politicisation of religious education. The debate concerns the extent to which secularisation frames religious education by inculcating politically motivated commitments to tolerance, respect and human rights. Gearon is critical of a supposed ‘counter-secularisation’ narrative that, he argues, underpins the REDCo project (Religion in Education. A Contribution to Dialogue or a Factor of Conflict in Transforming Societies of European Countries), suggesting that the politicising assumptions behind REDCo in fact extend rather than counter secularisation. Although Jackson’s rejoinder to Gearon is robust and largely accurate, I suggest that it misses the basic challenge that religious education serves political ends. I argue that both Gearon and Jackson are enframed at a more fundamental level by a particular view of religion. The problem of pluralism is not, as Gearon supposes, a consequence of the secular framing of religion in terms of tolerance and respect, but predicated on a propositional view of religion that places competing truth claims in opposition. Nothing less than a transformed view of religion itself is the presupposition and the aim of religious education. 相似文献
16.
The article examines state-supported religious education and its consequences for civic attitudes in Indonesia and Israel, two democracies that grant religion a prominent place in the public sphere, particularly in education. The comparison reveals that while in Indonesia the state was able to gradually introduce a secular curriculum in religious schools and establish an accreditation system by which it could exert influence on the way religion is taught, in Israel, by contrast, state-funded religious schools over time became increasingly opposed to a mandatory ‘core curriculum’ of general studies. The comparison further suggests that in Indonesia the inclusion of a secular curriculum in religious schools in the 1970s should be seen as one of the factors promoting the production and dissemination of ‘rationalist approaches to religion’ and brought religious actors on board of democratisation, while in Israel the exclusion of a secular curriculum from religious schooling has undermined civic commitments among ultra-Orthodox Jewish citizens and as such weakened Israeli democracy. The article is based on public opinion data, data from the Ministries of Religion and Education, and court decisions in both countries. 相似文献
17.
Ed Lehner 《Cultural Studies of Science Education》2010,5(1):71-78
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
18.
Hayo Siemsen 《Science & Education》2013,22(5):951-1000
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
19.
Michael Ruse 《Science & Education》2010,19(4-5):367-389
As biologists have recognized since Aristotle, there are two complementary ways of looking at organisms: one can think of them from the viewpoint of homology, asking about the isomorphisms between different organisms and even within the organisms themselves; or one can think of them from the viewpoint of adaptation or final cause, asking about the ends that the features serve. I look at this divide with special respect to the theory of evolution through natural selection as first announced by the English naturalist Charles Darwin in his Origin of Species in 1859, considering both different interpretations that scholars today make of Darwin’s work and the overall implications of Darwin’s achievements for the homology/adaptation, often called the ‘form/function,’ divide. 相似文献
20.
Sally Baricaua Gutierez Jinwoong Song Heui-Baik Kim 《Educational Philosophy and Theory》2019,51(6):599-607
This paper discusses the emergence of science education in the seventeenth century with the influences of Joseph Priestley on the Dissenting Academies. Primarily, this paper analyses Priestley’s ideas from some of his letters to scientists during his time and his ideas from his books Miscellaneous Observations Relating to Education (1778) and the Essay on a Course of Liberal Education for Civil and Active Life (1765). As an expository essay, analysis shows that the inclusion of experimental science education dates back from the Dissenting Academies when they explicitly aligned science education for practical life. With Priestley’s advocacy on experimental learning in science, his idea of hands-on science education encouraged other dissenters to seek and understand the changing natural world. His advocacy states that knowledge and understanding of the natural world builds the foundation for rationally evaluating the developments derived from permissible scientific theories. Not setting aside religious studies, Priestley promoted a radical education which ended the restrictions to the privileged and powerful few so that it opened up the access of learning for everyone whose capacity may range from scientific, religious, political, or educational propensities. 相似文献