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1.
付绯凤 《五邑大学学报(社会科学版)》2006,8(2):83-86
灌输在中西方德育不同历史阶段扮演着不同角色。在西方德育实践中经历了宗教式灌输、进步主义教育反对灌输和灌输的再回复，在中国德育实践中经历了小农经济宗法等级制的灌输和市场经济条件下主体性德育兴起与灌输的矛盾。通过中西方德育历史的回顾与比较，可以明确灌输的价值所在与今后的发展方向。 相似文献
2.
Public Funding for Religious Schools: Difficulties and dangers in a pluralistic society 总被引：1，自引：0，他引：1
Laura S. Underkuffler 《牛津教育评论》2013,39(4):577-592
In the United States, payment of public tax money to religious institutions— including religious educational institutions—has traditionally been subject to rigorous restraints. Interpreting the First Amendment to the United States Constitution, the Supreme Court has long held that state-mandated financial support of religious institutions tends to corrupt both religion and government, and is a violation of conscience for those who must fund religions with which they may bitterly disagree. Recently, advocates of state aid for religious education have attacked these principles, arguing that they fail to recognise the religious tolerance that American society has achieved. This article defends the traditional restraints. It argues that Americans in fact embrace a limited form of religious diversity, one that tends to be tolerant of familiar, mainstream religious groups, but is distinctly intolerant of others. Indeed, recent polls indicate that the equal funding of all religious groups—as the Constitution's principle of equality would demand—is highly controversial and supported by few Americans. It is argued that traditional restraints on public funding of religious institutions in the USA are rooted in a fundamental truth: that religious differences in pluralistic societies are often deep, divisive, and volatile, and that the financial enmeshment of religion and government serves neither religion, government, nor the atmosphere of tolerance upon which diverse societies depend. 相似文献
3.
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
4.
This paper tackles a highly controversial issue: the problem of the compatibility of science and religion, and its bearing on science and religious education respectively. We challenge the popular view that science and religion are compatible or even complementary. In order to do so, we give a brief characterization of our conceptions of science and religion. Conspicuous differences at the doctrinal, metaphysical, methodological and attitudinal level are noted. Regarding these aspects, closer examination reveals that science and religion are not only different but in fact incompatible. Some consequences of our analysis for education as well as for education policy are explored. We submit that a religious education, particularly at an early age, is an obstacle to the development of a scientific mentality. For this and other reasons, religious education should be kept away from public schools and universities. Instead of promoting a religious world view, we should teach our children what science knows about religion, i.e., how science explains the existence of religion in historical, biological, psychological and sociological terms. 相似文献
5.
It is increasingly acknowledged that for individuals to participate in a pluralistic and democratic society, they must understand religious conviction and difference. In educational literature, the discussion surrounding education and religion focuses on the implications for students. It is important to consider what this may mean to the teachers, as teachers directly influence student learning. This article uses literature on religion, multiculturalism, teacher identity, and popular culture to connect teachers' private religious identifications to their professional identities in public school classrooms. It supports future research in this area and provides a theoretical framework for subsequent studies. 相似文献
6.
Barbara Kameniar 《Religious education (Chicago, Ill.)》2013,108(4):403-418
This article offers an analysis of religious education practice through the literature that informs it. It engages Derrida's critique of the “metaphysics of presence” (1982a) to develop a theoretical framework for a new look at the ways in which different approaches to religious education represent religion and racial difference. The article specifically examines literature that has impacted mainstream Christian and “secular” religious education in South Australia from the 1970s until today. The article concludes by proposing a new approach to racial, cultural, and religious difference in religious education—one that begins to understand religious education's engagement with Others in terms of ethical questions, deliberation, and a radical openness to what is unforeseeable. It argues for the need for religious educators to begin to actively and deliberatively engage with “who” and “what” has traditionally been absent from multireligious approaches to religious education. 相似文献
7.
Jordi Garreta-Bochaca Monica Macia-Bordalba 《British Journal of Religious Education》2019,41(2):145-154
In a pluricultural and multi-religious world, with high levels of social secularisation, the role of religious education in schools (especially in state-funded schools) has inundated political and academic debate throughout Europe, which is becoming increasingly more committed to integrating, non-confessional models. In this context, it is essential to analyse how religious education is managed in countries whose relationship between state and religion is still firmly rooted (as is the case of Spain), and what the action of schools and families is in contexts where confessional religion is maintained in schools. Based on a quantitative study of 380 representatives of primary school management teams, it is seen that one in four schools does not teach any type of religion, either due to a lack of demand from families or because the school chooses not to do so. In addition, the study shows the practical limitations of the confessional model to provide a response to the religious and secular diversity of our time, as the implementation of minority confessions is very scant while there is a primacy of the catholic confession in the religion subject. 相似文献
8.
Beliefs about mathematics education and their influences on teaching practices have been widely investigated in recent decades. There have been numerous empirical studies on the influences of religions on teachers’ and students’ beliefs about subjects such as sciences and language. However, the influences of worldviews in general and religions in particular, as one of the major sources of beliefs in relation to mathematics education, are under-researched. The current study is a first step to unpacking the relationship between teachers’ religions and their beliefs about mathematics teaching and learning. By means of semi-structured interviews with mathematics teachers of different religious backgrounds, teachers’ perceptions on the connection between their personal religious beliefs and their beliefs about teaching and learning are investigated. In-depth analyses of the perceptions of three mathematics teachers reveal the complex relationship between teachers’ religious beliefs and their teaching beliefs. First, there are some common values shared by different religions, which influence the beliefs about mathematics teaching and learning as well as education in general. Second, religion is a rich belief system, and the teachers appear to apply only a portion of their religious beliefs to guide their teaching. It is also possible that a teacher is influenced by more than one religion or cultural tradition. Despite its subtleties, our study provides evidence to support the alignment between teachers’ personal religious beliefs and their beliefs about mathematics teaching and learning. 相似文献
9.
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
10.
Theodore Brelsford 《Religious education (Chicago, Ill.)》2013,108(3):264-278
This article proposes a concept of “mythical realism” as a way of understanding important characteristics of religion and orienting religious education. The focus is on beliefs as one central aspect of religion. The author draws on recent cognitive studies in religion to illumine the “counterintuitive” and “mythic” character of religious belief, while also arguing that religious thinking should be and commonly is held together with “intuitive,” “scientific” understandings of experiential reality. A case is made for the enhancement of “mythical realist” religious understanding as a fundamental goal of religious education. Pedagogical suggestions are given for nurturing such mythical realist faith. 相似文献
11.
Denise Cush 《British Journal of Religious Education》2007,29(3):217-227
This article argues that of the various approaches taken in state education internationally, the inclusion of a discrete academic subject dealing with religious traditions and spiritual or secular alternatives is the most effective way of addressing religious plurality in education. It examines the increasing presence of religion in public discourse, various educational responses to this, and argues that a separate subject, taught by specialist teachers, is the most likely to achieve the aim of the United Nations for mutual understanding and peace between diverse religious and cultural traditions. 相似文献
12.
Brenda Socachevsky Bacon 《Journal of Jewish Education》2013,79(2):144-180
This article analyzes three curricula for the bat/bar-mitzva year of the public religious, Tali and public schools in Israel. It compares their views on gender and theology, and throws light on the intersection of gender, religion and education in Israeli society. It shows how the messages of the public religious and public schools serve to further hegemonic interests in Israeli society, while those of Tali serve interests of marginal groups. In addition, the article analyzes autobiographical influences of some of the curriculum decision made by the authors. 相似文献
13.
Elana Maryles Sztokman 《Journal of Jewish Education》2013,79(2):150-172
The religious school, where young people are brought into religious life and practice, the development of a religious belief system is often neglected. Religiousness is often instilled as a linear end product, a monolithic corpus of ideas to be singularly transmitted and subsequently owned by youth. However, educational research by Gareth Matthews, Nel Noddings, and others suggests that youth are thirsting for opportunities to grapple, question, and wrestle with profound theological and philosophical issues—a process that leads to a richer religious identity. This article, based on three years of ethnographic research, looks at the way in which four teachers from one religious girls' high school in Israel executed theological education, from indoctrination with a pretty face, to the theological Bunsen burner. The dynamic between teachers' voices and students' voices sheds light on adolescent religious identity, and offers vital insights for religious education. 相似文献
14.
Stephen P. Shoemaker 《Religious education (Chicago, Ill.)》2013,108(4):455-458
Voice is critical to youth; yet discerning and claiming a public religious voice is complicated, especially as youth encounter values that include or exclude them based on personality, ethnicity, religion, gender identification, ability, social class, or sexual orientation. Drawing from interviews, we analyze influences on youth to discover and speak their religious voices in public spaces, and to claim religious motivations for their public personas and actions. The study uncovers complex relationships among young people's religious awareness, social contexts, inner dynamics, and public religious expressions. These relationships suggest directions for religious education in faith communities, schools, and other public spaces. 相似文献
15.
宗教的权力表述——中国宗教的公私形态及其秩序构成 总被引：5，自引：0，他引：5
李向平 《江西师范大学学报(哲学社会科学版)》2004,37(6):3-13,40
中国宗教的社会形式，具有两个大的层面。一个是制度层面，结构的、合法形式，即本文提出的“公共宗教”层面；一个是私人形式，扩散的、非合法形式，即本文提出的“私人宗教”形式。关键的问题是，中国宗教的神圣理念，同时并存在这两个层面。这个宗教的公共形式，几乎囊括了历史上中国人所有的价值关怀与社会存在．涉及了中国社会之中真正具有秩序的符号、信念和宗教活动。这个制度形式的“公共宗教”，同时也包含了“私人宗教”形式及其一切活动和价值行动，表现出最为扩散的宗教形式。正是这种扩散的宗教形式，证明并构成了中国社会之中的权力秩序。所以，中国历史上“宗教形式”，实际上就是孕育着中国特征“秩序模式”的母体。 相似文献
16.
Geir Skeie 《British Journal of Religious Education》2006,28(1):19-32
Questions about the relationship between religion and politics are discussed with particular focus on the consequences for religious education. Norway is taken as an example of a country where increasing cultural diversity challenges traditional politics of religion. In the present climate of conflicting views on the role of religion in politics, religious education is higher on the political agenda in many European countries, but it is unclear which path the governments choose to follow. For religious educators it is important to engage critically in the political debate about religion, and to show a basic political loyalty towards the education of the individual child and towards improving the lifeworld of children. 相似文献
17.
Relationships between religious beliefs, institutions, educational strategies, and delivery pose practical challenges for policy makers in all countries. They have particular significance today in Bangladesh given the national and regional developments that shine light on religious roles within national identity and minority communities. Challenges range from coordination of different systems for purposes of employment credentials, equity, and quality assurance to fundamental questions about the values that underlie curricula. A related challenge involves national objectives to instill shared civic values through education and to address mounting intergroup tensions. How the wide variety of religiously managed education institutions in Bangladesh approach these issues is poorly understood and subject to significant misunderstandings. Knowledge about different types of schools and programs led by religious institutions in Bangladesh is incomplete in terms of numbers, approach, and results. Knowledge gaps contribute to misunderstandings and social and political tensions. This review describes and analyzes faith-inspired education providers in Bangladesh, the most prominent of which are Islamic madrasas and Catholic schools. It sets faith-inspired education in a historical context and highlights contemporary issues for policy makers that arise from their approach and that feature in public discourse about the links between religion and education. The aim is to build constructively on the legacies of religious contributions to education, address both articulated and unarticulated tensions, and to identify ways in which contemporary innovations among religiously inspired education providers contribute to broader national education goals. 相似文献
18.
Philip Barnes 《British Journal of Educational Studies》2006,54(4):395-411
ABSTRACT: The purpose of this paper is to articulate a new perspective on British multi-faith religious education that both complements and, in part, subsumes existing critiques. My argument, while controversial, is straightforward: it is that British religious education has misrepresented the nature of religion in efforts to commend itself as contributing to the social aims of education, as these are typically framed in liberal democratic societies. Contemporary multi-faith religious education is placed in context and its underlying theological and philosophical commitments identified and criticised. It is concluded that current representations of religion in British religious education are limited in their capacity to challenge racism and religious intolerance, chiefly because they are conceptually ill equipped to develop respect for difference. 相似文献
19.
ABSTRACTThe rule of law presents a new path for understanding and handling religious affairs in contemporary China. The field of religious education is no exception and current legislation has to be improved so that China’s religious education can be further promoted. This research examines the legislation and legislative regulations governing China’s diversified and dynamic religious education, which includes professional religious studies, religious education embedded in ethnic education, missionary religious education, religious education included in general education, and education on religious policies and regulations. It argues that how to understand and implement the principle of separation of education and religion stands out as the core issue, as China requires a more dialectical and pluralistic religious education. 相似文献
20.
Roger Hewitt 《Zeitschrift für Erziehungswissenschaft》2007,10(1):49-60
This paper places religious and value diversity in education in the context of (a) the relation of religion to the state;
(b) the relation of the contemporary European state to modernity and secularisation; and (c) the relation of religious education
to specific communities and community practices. It raises these issues drawing on recent educational and non-educational
research relating to several European countries. Secularist ways of construing issues of religious diversity have existed
alongside concern with the increasing multicultural nature of society. Education, both state-supported and non-state-supported,
of ethnic/religious minorities is of crucial importance. The categorisation of religious belief as an essentially private
matter raises the question of the content of religious instruction in schools. It can also have an impact on the different
ways in which greater democratic participation for ethnic minority groups is achieved. 相似文献