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1.
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
2.
王鸿生 《淮阴师范学院学报(哲学社会科学版)》2012,(4):445-451,559
马克思主义哲学是科学,因为哲学属于人文科学,是现代科学的一部分。科学是一种理性的、全方位的世界观、认识论和方法论,其中包含哲学,但不局限于哲学。人类除了科学之外,还有许多其他世界观。当代文明的世界观是一个丰富的、多层次的体系。从文化性质上看,马克思主义是意识形态而不是科学。科学研究者会有其信仰,但不必言用其信仰指导科学研究。在人类的文明体系中,科学和意识形态的文化性质不同,因而可说它们是人类不同的世界观。 相似文献
3.
Michael R. Matthews 《Science & Education》2009,18(6-7):641-666
This special issue of Science & Education deals with the theme of ‘Science, Worldviews and Education’. The theme is of particular importance at the present time as many national and provincial education authorities are requiring that students learn about the Nature of Science (NOS) as well as learning science content knowledge and process skills. NOS topics are being written into national and provincial curricula. Such NOS matters give rise to questions about science and worldviews: What is a worldview? Does science have a worldview? Are there specific ontological, epistemological and ethical prerequisites for the conduct of science? Does science lack a worldview but nevertheless have implications for worldviews? How can scientific worldviews be reconciled with seemingly discordant religious and cultural worldviews? In addition to this major curricular impetus for refining understanding of science and worldviews, there are also pressing cultural and social forces that give prominence to questions about science, worldviews and education. There is something of an avalanche of popular literature on the subject that teachers and students are variously engaged by. Additionally the modernisation and science-based industrialisation of huge non-Western populations whose traditional religions and beliefs are different from those that have been associated with orthodox science, make very pressing the questions of whether, and how, science is committed to particular worldviews. Hugh Gauch Jr. provides a long and extensive lead essay in the volume, and 12 philosophers, educators, scientists and theologians having read his paper, then engage with the theme. Hopefully the special issue will contribute to a more informed understanding of the relationship between science, worldviews and education, and provide assistance to teachers who are routinely engaged with the subject. 相似文献
4.
Hugh Lacey 《Science & Education》2009,18(6-7):839-860
Scientific activity tends to reflect particular worldviews and their associated value outlooks; and scientific results sometimes have implications for worldviews and the presuppositions of value outlooks. Even so, scientific activity per se neither presupposes nor provides sound rational grounds to accept any worldview or value outlook. Moreover, in virtue of reflecting a suitable variety of worldviews and value outlooks, perhaps including some religious ones, science is better able to further its aim. An extended argument is made that, although the materialist worldview has de facto been widely associated with the development of modern science, the scope of scientific inquiry is improperly limited when constraints, derived from materialism, are generally placed upon admissible scientific theories. Some implications for science education are sketched in the conclusion. 相似文献
5.
Yonatan I. Fishman 《Science & Education》2009,18(6-7):813-837
Several prominent scientists, philosophers, and scientific institutions have argued that science cannot test supernatural worldviews on the grounds that (1) science presupposes a naturalistic worldview (Naturalism) or that (2) claims involving supernatural phenomena are inherently beyond the scope of scientific investigation. The present paper argues that these assumptions are questionable and that indeed science can test supernatural claims. While scientific evidence may ultimately support a naturalistic worldview, science does not presuppose Naturalism as an a priori commitment, and supernatural claims are amenable to scientific evaluation. This conclusion challenges the rationale behind a recent judicial ruling in the United States concerning the teaching of “Intelligent Design” in public schools as an alternative to evolution and the official statements of two major scientific institutions that exert a substantial influence on science educational policies in the United States. Given that science does have implications concerning the probable truth of supernatural worldviews, claims should not be excluded a priori from science education simply because they might be characterized as supernatural, paranormal, or religious. Rather, claims should be excluded from science education when the evidence does not support them, regardless of whether they are designated as ‘natural’ or ‘supernatural’. 相似文献
6.
Hugh G. Gauch Jr. 《Science & Education》2009,18(6-7):667-695
Whether science can reach conclusions with substantial worldview import, such as whether supernatural beings exist or the universe is purposeful, is a significant but unsettled aspect of science. For instance, various scientists, philosophers, and educators have explored the implications of science for a theistic worldview, with opinions spanning the spectrum from positive to neutral to negative. To delineate a mainstream perspective on science, seven key characterizations or “pillars” of science are adopted from position papers from the world’s largest scientific organization, the American Association for the Advancement of Science. Based on those pillars and an examination of scientific method, I argue that the presuppositions and reasoning of science can and should be worldview independent, but empirical and public evidence from the sciences and humanities can support conclusions that are worldview distinctive. I also critique several problematic perspectives: asserting that science can say nothing about worldviews and the opposite extreme of insisting that science decisively supports one particular worldview; weakening science so severely that it lacks truth claims; and burdening science with unnecessary presuppositions. Worldview-distinctive conclusions based on empirical evidence are suitable for individual convictions and public discussions, but not for institutional endorsements and scientific literacy requirements. 相似文献
7.
Chin-Chung Tsai 《International Journal of Science Education》2013,35(10):1007-1016
On September 21st, 1999, the central part of Taiwan suffered an earthquake which was 7.3 on the Richter scale. This disaster provided a unique and rare opportunity to study students' worldviews. Science educators have proposed that students' worldviews influence their ways of interpreting natural phenomena and then impose an effect on conceptual development in science. The objective of this study was to explore students' worldviews as revealed by their ideas about the causality of earthquakes after experiencing the natural disaster. In Taiwan's socio-cultural milieu, there are some indigenous world-views about earthquakes including the perspectives of supernatural forces and myths. Through tracking the ideas of 60 fifth graders and sixth graders for eight months, this study showed that students tended to employ the following three major approaches to resolve the incongruence between indigenous worldviews and scientific worldviews. First, they may try to accept the scientific ideas and to abandon their original worldviews. Second, they may try to grasp the scientific views and at the same time try to keep the indigenous worldviews unchanged. Many students held a scientific/myths dual perspective about the causes of earthquakes. Finally, they may retain their original worldview and try to ignore the scientific worldview. This paper finally suggests that science educators need to integrate socio-cultural aspects of science and of learning science into science education research and practice. 相似文献
8.
The purpose of this study was to compare the worldview of Native American students of the Traditional Kickapoo Band with the worldview encountered in the science classroom. The qualitative study investigated the worldview expressed in science instruction by conducting periodic observations in two classrooms over an 18-month period, teacher interviews, and text evaluations. StudentsÕ worldviews were investigated during individual and group interviews, classroom observations, science activities, and social interaction. Twenty-eight Kickapoo students, two teachers, and eight nonteaching members of the community participated in the study. Adult members of the Kickapoo Band were interviewed and asked to reflect on the educational and cultural norms of the students. A variable-oriented analysis revealed differences in epistemology, preferred methods of teaching/learning, values, spatial/temporal orientation, cultural rules for behavior, and perspective of the place of humans in the natural world. The study revealed significant worldview differences, none of which would prevent Kickapoo students from being full participants in the scientific community, but many of which may be preventing them from being successful in the science classroom. © 1998 John Wiley & Sons, Inc. J Res Sci Teach 35: 111–132, 1998. 相似文献
9.
Stuart Glennan 《Science & Education》2009,18(6-7):797-812
Arguments about the relationship between science and religion often proceed by identifying a set of essential characteristics of scientific and religious worldviews and arguing on the basis of these characteristics for claims about a relationship of conflict or compatibility between them. Such a strategy is doomed to failure because science, to some extent, and religion, to a much larger extent, are cultural phenomena that are too diverse in their expressions to be characterized in terms of a unified worldview. In this paper I follow a different strategy. Having offered a loose characterization of the nature of science, I pose five questions about specific areas where religious and scientific worldviews may conflict—questions about the nature of faith, the belief in a God or Gods, the authority of sacred texts, the relationship between scientific and religious conceptions of the mind/soul, and the relationship between scientific and religious understandings of moral behavior. My review of these questions will show that they cannot be answered unequivocally because there is no agreement amongst religious believers as to the meaning of important religious concepts. Thus, whether scientific and religious worldviews conflict depends essentially upon whose science and whose religion one is considering. In closing, I consider the implications of this conundrum for science education. 相似文献
10.
Hugh G. Gauch Jr. 《Science & Education》2009,18(6-7):905-927
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
11.
Enrico R. A. Giannetto 《Science & Education》2009,18(6-7):765-781
The revolution in XX century physics, induced by relativity theories, had its roots within the electromagnetic conception of Nature. It was developed through a tradition related to Brunian and Leibnizian physics, to the German Naturphilosophie and English XIXth physics. The electromagnetic conception of Nature was in some way realized by the relativistic dynamics of Poincaré of 1905. Einstein, on the contrary, after some years, linked relativistic dynamics to a semi-mechanist conception of Nature. He developed general relativity theory on the same ground, but Hilbert formulated it starting from the electromagnetic conception of Nature. Here, a comparison between these two conceptions is proposed in order to understand the conceptual foundations of special relativity within the context of the changing world views. The whole history of physics as well as history of science can be considered as a conflict among different worldviews. Every theory, as well as every different formulation of a theory implies a different worldview: a particular image of Nature implies a particular image of God (atheism too has a particular image of God) as well as of mankind and of their relationship. Thus, it is very relevant for scientific education to point out which image of Nature belongs to a particular formulation of a theory, which image comes to dominate and for which ideological reason. 相似文献
12.
13.
Michael R. Matthews 《Science & Education》2009,18(6-7):697-728
A common feature of contemporary science education curricula is the expectation that as well as learning science content, students will learn something about science—its nature, its history, how it differs from non-scientific endeavours, and its interactions with culture and society. These curricular pronouncements provide an ‘open cheque’ for the inclusion of history and philosophy of science in science teacher education programmes, and for their utilisation in classrooms. Unfortunately this open cheque is too often not cashed. This paper will discuss an important aspect of the contribution of science to culture, namely its role in the development of worldviews in society. A case study of the adjustments to a central Roman Catholic doctrine occasioned by the metaphysics of Atomism which was embraced at the Scientific Revolution will be presented. Options for the reconciliation of seemingly conflicting scientific and religious worldviews are laid out, and it is claimed that as far as liberal education is concerned, the important thing is to have students first recognise what are the options, and then carefully examine them to come to their own conclusions about reconciliation or otherwise. 相似文献
14.
Anthropogenic climate change remains divisive in the United States, where skepticism of the scientific consensus is associated with conservative worldviews, resulting in political polarization. This study considers three hypotheses regarding U.S. polarization over climate change that have emerged from social psychology research and applies them to science education by showing how these hypotheses could relate to adolescents' science learning. We then test each hypothesis within an experimental educational intervention designed to study the influence of worldview, mechanistic knowledge, and quantitative reasoning on students' written arguments about climate change. We used mixed methods to analyze the results of this individually randomized trial with clustering involving 357 participants in grades 9–11 from 5 U.S. sites. Findings show that: (a) exposure to mechanistic knowledge about climate change increased odds of receptivity toward climate change; (b) increasingly conservative worldviews were associated with decreased odds of receptivity; (c) worldview and quantitative reasoning interacted, resulting in an amplified effect of worldview for students with greater quantitative reasoning. Results also suggest that the influence of worldview and mechanistic knowledge on receptivity work independently from one another in our dataset. This study demonstrates the value of teaching mechanistic understandings of climate change, yet also demonstrates the influence of worldview on receptivity to climate change for adolescents, as well as complex interactions between quantitative reasoning (something school science aims to develop) and worldview. It shows that moving the U.S. public toward the scientific consensus is complex and involves confronting ideologically motivated reasoning within science education. 相似文献
15.
The aim of this paper is to explore integrative worldview education as a platform for learning from worldviews in a diverse cultural context. This is done by exploring integrative worldview education in a Finnish secondary school context by examining the views of school stakeholders. The stakeholders examined in this article consist of 174 parents of the pupils and a total of six teachers and head teachers from two different lower secondary schools in Helsinki. We use the concept of learning from worldviews to examine the possibilities of the integrative classroom to facilitate learning from both personal and organised worldviews. The results indicate that the stakeholders view integrative worldview education as an important tool for widening the worldview of the pupil. Although the stakeholders view the sensitivity of the teacher as paramount in teaching an integrative classroom, integrative worldview education is also seen as important in offering tools for forging mutual understandings in an ever more complex world of worldviews. 相似文献
16.
The article builds upon a study where students’ relations to science are related to their worldviews and the kind of worldviews
they associate with science. The aim of the study is to deepen our knowledge of how worldview and students’ ways to handle
conflicts between their own worldview and the worldview they associate with science, can add to our understanding of students’
relations to science. Data consists of students’ responses to a questionnaire (N = 47) and to interviews (N = 26). The study shows that for students who have a high ability in science, those who have taken science-intense programmes
in upper secondary school to a higher extent than others have worldviews in accordance with the worldviews they associate
with science. This indicates that students who embrace a worldview different from the one they associate with science tend
to exclude themselves from science/technology programmes in Swedish upper secondary school. In the article the results are
presented through case studies of single individuals. Those students’ reasoning is related to the results for the whole student
group. Implications for science teaching and for further research are discussed. 相似文献
17.
世界观有多种。其中,观念层次上有科学世界观、艺术世界观、伦理世界观和宗教世界观等等,这些世界观都建立在生活世界观的基础上,而生活世界观又是由特定的生活方式决定的。立足于历史观点,对不同的世界观抱宽容态度,这就是所谓的“宽容世界观”。文化比较应当以宽容世界观作为指导原则,通过对生活方式的历史演变进行考察,来研究相应的文化和文明形态的发展。 相似文献
18.
This article reports on an exploratory investigation carried out to identify conceptions of some components of worldview, based on logicostructural worldview theory, held by science student teachers in a South African context. It explores relationships among worldviews, student characteristics, and scientific concepts. The sample included 48 final-year science student teachers. Data were gathered by a questionnaire with follow-up interviews. Questions were based on Kearney's model of worldview with stimulus items related to each of seven worldview categories. Responses were categorized and examined for possible relationships. Results of the investigation indicated that students' conceptions of time and distance were nonmechanistic and psychologically bound and that authoritarian scientific explanation was considered as sufficient for proof. Some significant relationships were found between items as well as between field of study and scientific conceptions. 相似文献
19.
Alberto Cordero 《Science & Education》2009,18(6-7):747-764
This paper discusses the impact of contemporary scientific knowledge on worldviews. The first three sections provide epistemological background for the arguments that follow. Sections 2 and 3 discuss the reliable part of science, specifically the characterization, scope and limits of the present scientific canon. Section 4 deals with the mode of thinking responsible for both the canon’s credibility and its power to guide speculative activity. With these preliminaries in place, the remainder of the paper addresses the issue of tolerance to “alternative perspectives”. The analyses in this part focus on the extent to which mature scientific thought embodies open-mindedness, with pluralism and competition between perspectives as central themes. I argue for four related claims, concerning scientific literacy, the impact of the canon on rational speculation, the limits of scientific pluralism, and the popular idea that recent forms of “scientific (natural) theology” have rational merit and can help worldview-making in our age, respectively: (C1) Which theories and narratives (or parts of them) belong in the scientific canon, and whether they are worldview independent, are matters contingent upon the state of knowledge—not something one can convincingly determine on metascientific or transcendental insight. (C2) The current scientific canon and its associated methodology provide research with strong directionality, often against popular currents. (C3) Current science does marginalize some views dear to many people. (C4) Although natural theology “officially” purports to embody scientific methodology, all it presently has on offer are poorly thought out ventures embodying (at best) only relaxed versions of that methodology; if so, the relationship between current projects in natural theology and science cannot (without begging the question) be reasonably described as one of “partial overlap”, “mutual modification”, or “ongoing complementarity”. 相似文献
20.
Berry Billingsley 《Cultural Studies of Science Education》2016,11(2):283-291
Roussel De Carvalho uses the notion of superdiversity to draw attention to some of the pedagogical implications of teaching science in multicultural schools in cosmopolitan cities such as London. De Carvalho makes the case that if superdiverse classrooms exist then Science Initial Teacher Education has a role to play in helping future science teachers to become more knowledgeable and reflective about how to teach school students with a range of worldviews and religious beliefs. The aim of this paper is to take that proposition a step further by considering what the aims and content of a session in teacher education might be. The focus is on helping future teachers develop strategies to teach school students to think critically about the nature of science and what it means to have a scientific worldview. The paper draws on data gathered during an interview study with 28 students at five secondary schools in England. The data was analysed to discover students’ perceptions of science and their perceptions of the way that science responds to big questions about being human. The findings are used to inform a set of three strategies that teachers could use to help young people progress in their understanding of the nature of science. These strategies together with the conceptual framework that underpins them are used to develop a perspective on what kinds of pedagogical content knowledge teacher education might usefully provide. 相似文献