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1.
Faiths have long used education as a means to preserve and transmit cultural values from one generation to the next. However, they have also employed education to unite people of different cultures and proselytise others to their worldview. Over the last two centuries, the Church of Jesus Christ of Latter-day Saints (Latter-day Saint, LDS, or Mormon) has exercised these same patterns in its educational programmes, especially internationally, as it has sought to expand around the world. Using Mormonism's Juárez Academy in northern Mexico as a historical case study, our paper demonstrates how transnationally governed religion-led school systems can confront the challenge of exceptionalism by embracing local culture and customs while maintaining the heritage of their faith tradition. The study advances the field of international education, highlighting the issues of globalisation, cultural transfer, and transnational educational governance.  相似文献   

2.
In recent years the educational programs of the Church of Jesus Christ of Latter-day Saints (LDS) have received praise for their role in the high rates of religiosity and denominational retention among their youth. This study offers a historical summary of the efforts of LDS to develop the most effective methods of engaging their youth in religious education. It tracks the development of LDS religious education from its origins in the United States, to its efforts on the global stage. Ultimately, LDS educators adopted a flexible approach utilizing volunteer teachers to meet the needs of this growing global faith.  相似文献   

3.
从台湾生命教育到华人生命教育   总被引：6，自引：0，他引：6  
台湾地区的生命教育源生于一所天主教中学的伦理教育和宗教教育,具有深厚的西化倾向和宗教色彩,倘若普及推广于各地华人社会,有可能出现不相应状况,有待进行本土转化扩充与在地落实扎根。台湾生命教育偶然走上以哲学为核心学问的道路是其特色,转化后的“华人生命教育”将据此发展以中国人生哲学与生死哲学为中心价值的生命学问。这种“生命的学问”反映出传统儒道思想与民俗信仰的智能结晶,具有“后科学、非宗教、安生死”的性质。  相似文献   

4.
CURRENT ARTICLES     
In the post-pillarized society of the Netherlands, formal religious education still is structured according to religious dividing lines. “Religion” in confessional schools is a compulsory subject; in public schools, taking a so-called neutral position with regard to religious traditions, “Religion” is an optional subject (Protestant, Roman Catholic, or Islamic religious education or Humanistic World View Education), taught to pupils on parents’ request. Nowadays, due to processes of modernization, globalization, and individualization, the position of religion in society has changed and subsequently the position of “Religion” as a subject in classes has changed. These days for principals and teachers in public schools it is urgent to reflect on their positionality regarding (religious and secular) worldview education. In this contribution we present our findings from document analysis and from (focus group) interviews with principals, and from observations in public schools, resulting in a plea for “Life Orientation for all” as a compulsory subject in all schools for all pupils.  相似文献   

5.
The argument in this paper is that in spite of the acknowledgement of plurality, many countries in sub‐Saharan Africa seem reluctant to introduce multi‐faith approaches preferring to maintain Christian confessionalism in religious education. Even in those countries where new approaches are being tried, there is some unwillingness to make wholesale changes throughout the school system. In some instances this state of affairs is precipitated not by educational policy but by the socio‐religious situation, which mirrors Christian ideals. This is better illustrated in the Malawian context where largely due in part to the historical Christian influence and for the fact Christianity is the major religion in the country, multi‐faith religious education introduced in schools was opposed. As a compromise to a difficult situation, government resolved to offer both multi‐faith religious education and the historical Bible knowledge on the school curriculum. Results of a school survey seem to indicate that Bible knowledge as opposed to multi‐faith religious education is still a favoured syllabus in schools, possible reasons of which are suggested. The conclusion is that efforts should be made to interest those still wary about multi‐faith religious education considering the benefits it can bring in a world today where heterogeneity rather than homogeneity is the acceptable reality.  相似文献   

6.
This article responds to the other 10 papers in this thematic issue on science and worldviews and it clarifies some of the points in my lead article. The Bayesian framework provides helpful structure for worldview inquiries by recognizing and integrating both public and personal evidence. Drawing upon the other 10 papers, six kinds of potential evidence or considerations are identified: the problem of evil, evolution, miracles and prayer, the Anthropic Principle, religious experience, and natural theology. The thesis is defended that considerations informing worldview convictions include public evidence from the sciences and the humanities and personal evidence from individual experience. Additional topics addressed briefly include scientific realism, the tentativeness of scientific knowledge, science’s presuppositions, the relationship between natural science and natural theology, the nature of religious faith, and the importance of philosophy in science education. Seven questions are posed for which further leadership from the AAAS and NAS would benefit the scientific community.  相似文献   

7.
The increased demand for secondary schooling, which took place in New Zealand in the years after 1924, had important consequences for the Catholic educational mission. No longer was it sufficient to provide a comprehensive elementary system of education that transmitted a ‘simple faith to a simple people’, and a secondary schooling for the educational advancement and social mobility of the select few. Justified on the basis of the need to protect the faith of the growing number of pupils going on to secondary school, the expanded educational mission was also grounded in a new Catholic identity as ‘moral’ patriotic citizens committed to Catholic family values and successful participation in New Zealand society. Catholic secondary schools offered a utilitarian secondary education, which focussed on success in state‐mandated examinations, to the children of parents ambitious for their social and economic success in the world. Nevertheless, there were tensions in a Catholic educational mission that worked for the social and educational advancement of Catholic pupils while aiming for their ultimate salvation and the protection Catholic religious and cultural values.  相似文献   

8.
Abstract

Religious education always takes place within a cultural context. In recent decades, this context has changed significantly and Catholic schools now engage with a world that is very different from the immediate post-Vatican 2 era. This changed cultural context shapes the views, beliefs and practices of students in Catholic schools. One way of exploring this contextualisation is to describe the worldviews of young people and to discuss some of the major features of these. This paper reports on an ongoing study of students in Catholic schools. It records how they see themselves, their involvement in Church and their religious expression. Results indicate nuanced responses that invite sophisticated analysis of young people and worldview. One clear trend to emerge is the changing perception of students as they progress through the school system. This finding is in accord with a view that describes religious engagement of young people reaching a plateau at a relatively early age. Some of the implications of this study for religious educators in Catholic schools will be drawn out and discussed with a number of recommendation made for practitioners.  相似文献   

9.
市场经济呼唤会计诚信，要建立以诚信为核心的道德秩序，迫切需要加强会计诚信教育，而会计诚信教育同样也是一项社会系统工程，只有学校、政府、单位、社会以及学会、家庭等各个教育环节环环相扣、相互配合，才能取得良好的会计诚信教育效果。  相似文献   

10.
Plural public schooling: religion,worldviews and moral education   总被引：1，自引：0，他引：1  
Educators seek to nurture in the hearts and minds of students a sense of moral thinking, action and behaviour. What these constitute is dependent on one’s perspective, or worldview. Moral thinking and action emerge from worldviews or visions of life—religious or secular. In the history of common or public schools educators have linked moral education to traditional religion, severed those ties in favour of secular perspectives, and of late have shifted focus to educating for citizenship. In each case concern regarding whose values, morals and perspectives dominate surfaces. In a society with plural perspectives, no one worldview should dominate public schools that should be ‘open to all’. A plural public school grounds moral decision‐making in worldviews, and encourages students to increase their understanding of worldviews in general, while deepening their own in particular. Hence, perspectives that ground moral convictions come to attain particular importance and significance, and it behooves us to explore rather than ignore them.  相似文献   

11.
张行健的小说《田野上的教堂》以浓郁的宗教色彩讲述了一个交纳公粮的故事。在改革开放的语境中,在面向西方开放的氛围里,中国传统文化受到了前所未有的漠视,呈现出一种道德混乱和紧张的道德关系。面对个人权益与国家利益的冲突,神泉村村民通过宗教情感的梳理达到了和谐的境界,一场本难以避免的矛盾被宗教精神化解,显示出宗教信仰与当代伦理社会的密切关系。  相似文献   

12.
A major nation building concept in France is that of laïcité(secularism). Arising during the French Revolution, it gathered force in the nineteenth century, resulting in the complete separation of Church and State in France in 1905. A major goal of laïcitéwas the creation of a free, state‐supported public school system in which the teachers became the high priests of the secular state. Although certain religious minorities, the Jews and the Protestants, in particular, did quite well in France following their emancipation, making massive use of the secular schools for their own promotion in French society, their assimilation weakened their religious and community ties. Indeed, a negative result of secularism is that it has resulted in widespread ignorance on the part of many French people of all persuasions of the religious roots of their culture. This ignorance has made them intolerant of religion in general and of the religious differences manifested by an increasingly large and vocal Muslim minority, the presence of which is the confirmation that France is now a de facto plural society. The author suggests that one solution to that intolerance in France which seems to have its roots in that very laïcitéwhich at its inception had been intended to eliminate religious intolerance would be the teaching of courses in religious appreciation in the schools. Of course, this proposition raises the question of whether or not such courses should be taught by clerics or by secular teachers.  相似文献   

13.
A new textbook in religious education is analysed, first, in comparison to earlier ones, and, second, with respect to its content and goals. The aim of the Russian Orthodox Church (ROC) is threefold – to educate into religion, to foster the ethnic Russian identity and to make youngsters loyal to the state. Actually, the state rather than society is one of the major values (together with the faith) both for the ROC and for the respective textbooks. The new religious courses received the support of the Russian President in 2009, after which a new educational standard was elaborated and new textbooks were completed. Six courses were accepted: four on ‘traditional religions’, one as an introduction to world religions and one on secular ethics. Each of these six courses could be chosen voluntarily by pupils and their parents. The new courses were first introduced in 24 regions in the spring semester of 2010 as a pilot project. I will analyse the textbooks and show which particular courses were most popular in various regions of Russia.  相似文献   

14.
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.
Post-secular schooling: freedom through faith or diversity in community   总被引：1，自引：0，他引：1  
Post-secularism and neo-liberalism have converged in education policy and theory to generate a new enthusiasm for faith schools, along with criticism of the publicly-funded common or community school. However, in a post-secular social context, where religious and spiritual pluralism exponentially increases, and belief positions are both polarised and syncretised, the democratic notion of the common or community school appears even more crucial to address community understanding. There need to be strong reasons, therefore, for abandoning the common or community school in favour of faith schools. This article presents a critique of recent key philosophical defences of the public funding of faith schools, put forward by Richard Pring and Harry Brighouse, and by the Christian educationalist, Trevor Cooling. It also gives support to Michael Fielding and Peter Moss’ arguments for radicalising and reforming the common school, to enable it to be a community for understanding in an increasingly challenging post-secular environment.  相似文献   

16.
英国是一个典型的贵族社会,英国贵族体制是一笔古老的政治遗产。英国贵族经过长期的发展演变,形成了一个相对稳定的社会阶层。英国贵族子弟成为社会精英的最好途径就是接受公学教育,一般在历经公学教育、大学教育和大陆游学后,跻身宗教界、政界、法律界、经济界者居多,成为英国社会各领域的精英人物。  相似文献   

17.
Abstract

In this article the authors present the results of their research of cooperation schools in the Netherlands. These schools are an exception in the dual educational system because they originate from a merger of a religiously neutral public school and a religious school. The data, provided by school principals, show key values of the cooperation schools. These values are compared to characteristics of public education. The authors also focus on the organization of religious education. This study is a first step in a broader research of Dutch experiments concerning the merging of different religious school identities.  相似文献   

18.
In Europe, the nineteenth and twentieth centuries are characterised not only by processes of secularisation, but also by religious reactions to the perceived secularisation of society. In the Catholic Church, the rise of active congregations constitutes a prominent part of this reaction. With their work “in the world”, the members of the active congregations (brothers and sisters) had to represent and disseminate religious values in a modernising and secularising world. In the latter part of the nineteenth century, many of them became active in the field of education. Until well into the twentieth century, teaching sisters and teaching brothers were a customary feature in the system of Catholic education. This article provides a theory-driven historical–sociological and historical–educational analysis of this form of religious activism in the field of education. Overall, its focus is on mechanisms of social differentiation and inclusion in modern society at large, and on the opportunities and problems they create for fields such as religion and education. Empirically, the focus is on the rise and fall of the congregations of teaching brothers and teaching sisters in the Low Countries, especially Belgium.  相似文献   

19.
This paper provides a detailed analysis of different aspects of public attitudes towards faith schools in Britain. It examines two questions relating to government policy on this issue and two questions that ask about the perceived outcomes of this type of school. After discussing existing public opinion on this issue it uses data from the British Social Attitudes Survey 2007 to analyse the bivariate relationships between attitudes towards faith schools and religious characteristics. It then assesses the relative impact of religious characteristics on public attitudes when estimating logistic regression models that simultaneously examine for the effects of other explanatory variables. These include demographic characteristics, socio‐economic status, party‐political affiliation and ideological beliefs. The main findings are that religious characteristics, especially attendance at religious services and perceived religiosity, have a strong impact in all four model estimations, while previous or current attendance at a private school by a household member and ideological beliefs also play a role.  相似文献   

20.
This article presents the results of a single case study from a cooperation school in the Netherlands. A cooperation school is the result of a merger between a public and a denominational school. Pupils from secular and religious backgrounds meet in the classroom. This religious diversity in this school is explored by an empirical research study. The research question was how key values of the school and of its teachers are exerted in religious education. Content analysis of interviews and videos of the ‘moment of contemplation’ show that there is a discrepancy between the school values and the practice of this moment. Conclusions concerning a social and a substantive perspective are drawn in the light of theoretical insight concerning diversity in religious education.  相似文献   

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