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1.
‘Life Design-Ethics-Religion Studies’ (LER) is the only non-confessional form of religious education (RE) in Germany. Six years after German reunification, the federal state of Brandenburg introduced LER with its dimension of non-confessional RE into the school curriculum. In this contribution, LER will be elucidated in three steps. First, the focus will be on LER as an integrative concept encompassing (a) an integration of mainly philosophical investigation as well as religious issues and (b) social integration, in a course where secular pupils and those of different denominations learn together. Second, I will describe how this new concept brought about a break with the long history of confessional RE in Germany and realised the precept of neutrality of religious education provided by the State. Finally, I will examine how the subject was accompanied by a new understanding of RE and how the concept of ‘Religion Studies’ is related to the concepts of ‘Ethics’ and ‘Life Design’. Here, attention will also be given to the competences that can be specified for LER.  相似文献   

2.
This paper is an examination of the history of Scottish religious education (RE). Focusing on 1962–1992, it distinguishes the temporal processes that unfolded during this period to identify the circumstances that led to a serious case of neglect of the subject, especially in the non-denominational sector. Next, it highlights the less emphasised but important issue of how RE ‘survived’ in public education, going on to explicate the antecedents of a paradigm shift in the subject. Finally, curriculum reforms undertaken in the subject from the 1980s onwards are described, showing how these reforms helped to transform Scottish RE into an ‘academic’ subject well aligned with the curricular principles of ‘5–14’, the country’s first (1992) ‘educational’ RE programme.  相似文献   

3.
This contribution is focusing on the question: ‘In what way is the issue of religious education in general and Islamic religious education in particular articulated in Europe and in Turkey, and what can be learned from the respective articulations for the interreligious dialogue?’ In the first section, the historical context is presented that makes up the diversity and situatedness of models of religious education (RE) in Europe, and its relation to citizenship education. Then the role of Islam in RE in Europe is addressed. In particular, Islam and RE/Islamic RE in the Dutch context is highlighted. In the second section, the Turkish educational system is described from the Ottoman Empire to the Republican Era, including the position of Islam. Turkey’s present day secularised educational system is presented and the changed position of Islam in education. In the third section, the authors introduce the concept of ‘conversational analysis’ by using ‘European tinted lenses’ to further explore the Turkish articulation of Islam in education, and ‘Turkish tinted lenses’ to explore the European articulation with regard to Islam in RE. Concluding, some interesting aspects are emphasised where European and Turkish educators can learn from and with each other, and some recommendations for further research are given.  相似文献   

4.
In this paper I examine Peirce's epistemological and ontological theories and indicate their relevance to educational practice. I argue that Peirces conception of Firsts, Seconds and Thirds entails a fundamental ontological realism. I further argue that Peirce does have a theory of truth, that it is a particular non‐traditional ‘correspondence’ theory, consistent with, and implicit in, an over‐arching position of pragmatic realism. Peirce's epistemological position is subject to misinterpretation when the ontological realism on which it rests is overlooked. Finally I suggest that such a re‐consideration of Peirce's pragmatic ontology and epistemology in an educational context is needed.  相似文献   

5.
This article examines phenomena of late modern religiosity that have been called a ‘return of the sacred’, especially in relation to the life experience and religious experience of adolescents. The article starts with information about recent pilot studies within religious education, and moves on to evaluate developmental theories as well as ideas from religious studies about the nature and function of the sacred. There follows a proposal for suitable methods for further RE developmental research, drawing on the psychological theory of ‘transitional objects’. Finally, some consequences for a broader understanding of religion and the task of RE are discussed.  相似文献   

6.
The purpose of this paper is to empirically explore and theoretically discuss Swedish religious studies (RE) teachers’ understanding of religions as similar and different. In Sweden, RE is a mandatory subject and presents all the world’s major religions to students. Teachers of RE therefore need to relate to the various relations between the religions. A qualitative interview study with Swedish RE teachers (n?=?7) in Swedish secondary schools was performed to determine how they conceptualise religion and present ‘religion’ to their students. The teachers (m?=?3; f?=?4) were chosen from schools with a variety of ethnically homogenous and heterogeneous compositions of students. The teachers’ conceptions of ‘religion’ can be described according to two main categories: as something universal or as something dependent on the cultural context. These two main orientations are described more closely in this paper. The teachers’ conceptions are also discussed from the perspective of possible consequences for educating citizens in the Swedish school system. It is suggested that RE teachers’ conceptions of religions as similar and different facilitate and constrain identification and encounters with others as religious subjects.  相似文献   

7.
ABSTRACT

In light of ongoing debates about religious education as hermeneutical, this contribution proposes a ‘hermeneutical-communicative’ (HCM) paradigm for RE through the development of a twofold reflection: (a) a critical (re-)evaluation of the theological and anthropological foundations for RE in light of (b) a context marked by religious and philosophical diversity, disaffiliation and ‘areligiosity’. In this way, the HCM approach proposes an identity for RE that lies at the intersection of ‘hermeneutical’ and ‘dialogical’. Drawing upon theologies of interreligious dialogue, this contribution first analyses four paradigms for RE (exclusivism, inclusivism, pluralism, particularism) and then advocates for a hermeneutical-communicative approach characterised by an emphasis on interreligious ‘literacy’, philosophical and religious hospitality and inter-hermeneutical dialogue. Such a paradigm results in a number of implications for practice, including sensitivity to ‘big questions’ in life, engagement with the Gospels and the faith tradition, respect and appreciation for other avenues in the search for meaning and identity, and attention to the personal growth of young people.  相似文献   

8.
In Russia a new school subject has been introduced in order to facilitate educators in shaping the enculturation process of the autonomous student into the cumulative tradition. In this article the Russian societal and educational context is described and the concepts ‘religion’ and ‘culture’ are clarified. Together they build the concentric structural model in which a distinction is drawn between different layers representing various influential factors related to RE, not only in Russia but also in the western world. In our view this concentric structural model is constitutive for the new school subject of religious culture. The presentation of the model and its application is central in this article.  相似文献   

9.
Until recently, little attention has been paid in the school classroom to creationism and almost none to intelligent design. However, creationism and possibly intelligent design appear to be on the increase and there are indications that there are more countries in which schools are becoming battle‐grounds over them. I begin by examining whether creationism and intelligent design are controversial issues, drawing on Robert Dearden's epistemic criterion of the controversial and more recent responses to and defences of this. I then examine whether the notion of ‘worldviews’ in the context of creationism is a useful one by considering the film March of the Penguins. I conclude that the ‘worldviews’ perspective on creationism is useful for two reasons: first it indicates the difficulty of using the criterion of reason to decide whether an issue is controversial or not; secondly, it suggests that standard ways of addressing the diversity of student views in a science classroom may be inadequate. I close by examining the implications of this view for teaching in science lessons and elsewhere, for example in religious education lessons and citizenship lessons and at primary level where subject divisions cannot be made in so clear‐cut a manner.  相似文献   

10.
On the basis of a recent ethnographic study at the University of Warwick of the religious identity formation of young people in ‘mixed‐faith’ families, this article focuses on their (and their parents’) experiences and perceptions of religious education (RE) and of religious nurture in the community. The young people’s experience of RE differed between primary and secondary school and only a few were engaged in supplementary classes. We highlight the complementarity between school and home in young people’s religious learning and draw out implications for RE.  相似文献   

11.
《Support for Learning》2004,19(3):107-113
Religious education (RE) is a vital subject in the inclusion of pupils and staff alike, as it brings together ways of life and communities, the personal and the social. Based on the philosophy of community of John Macmurray, and the philosophy of dialogue of Martin Buber, Julian Stern investigates ways of ‘marking time’, understanding and celebrating times and events in schools. Music, embedded in religious and other ways of life, adds a communicative dimension that strengthens inclusive RE and intercultural communication. RE with music can be used as a form of community‐making of the most comprehensive (i.e. inclusive) kind, engaging the imagination to such an extent that pupils, teachers and all members of school communities can, in Buber's words, ‘imagine the real’.  相似文献   

12.
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13.
Recent studies have increasingly favoured contextualisation of religious education (RE) to pupils’ home faith background in spite of current assessment methods that might hinder this. For a multi-religious, multi-ethnic sample of 369 London school pupils aged from 13 to 15?years, this study found that the participatory, transformative and dialogical activities of church visits, computer use and classroom debate improved attitude to RE. It revealed more readiness in girls to apply RE to their own religiosity and particularly negative attitudes to RE in pupils with no religious background. Besides indicating the validity, reliability and unidimensionality of a new short quantitative measure of pupil attitude to RE which acknowledges pupil experience and home context, the findings suggest ways to move beyond ‘banking’ paradigms to which RE remains prone.  相似文献   

14.
This article considers the nature of RE curriculum policy-making from 1988–97. It concentrates on the hegemonic intent of cultural restorationists. Cultural restorationism finds expression when current political action is justified by particular interpretations being placed upon the past. This involves particular use of language and a strong emphasis on tradition, culture and the past. It is also related to economics, policy-making generally and, for this article, is particularly related to RE curriculum policy-making. The ‘voice’ of the cultural restorationists is explored and the manner in which they proceeded to impact on RE policy-making. The context of text production is explored, with its public ridicule and derision, also the marginalization of key figures and groups with skilful manipulation being made of the media. Language itself was adapted and used as a tool to achieve a manipulative and ‘ratchet-like’ effect on education. Many official documents are used positively to effect their agenda, reflecting hegemonic intent. In religious education policy-making cultural restorationism is aligned closely to a ‘Christianizing’ agenda. This involves the increased use of centralizing powers and the subsequent redefinition of the role for those involved at a local level in RE. Interview data are used from parliamentarians and those seeking to influence the processes. The article concludes that RE is increasingly subject to central control, despite its unique status vis à vis the National Curriculum.  相似文献   

15.
This paper proposes that the ideas of political philosopher John Rawls could be adapted to offer a new starting point for a pedagogy of religious education (RE) in the non‐denominational sector. It is argued that contemporary approaches to RE may infringe the liberal principle of freedom of belief by favouring certain methods of interpreting religions. In response to this criticism, it is suggested that teachers can construct a just and fair pedagogy, which is truly liberal in its assumptions, by following a procedure similar to that advocated by Rawls. Readers are invited to don a ‘veil of ignorance’ and imagine that from this perspective they are to enter into a hypothetical contract outlining the founding principles of a pedagogical approach. It is argued that those entering into such a contract would opt for a form of critical RE not dissimilar to Wright’s that aims to present religions and competing ideologies without distortion. It is hoped that this hypothetical contract can thus characterise and legitimise the first principles of a truly liberal RE, and provide a convenient conceptual apparatus that eliminates bias and promotes balance.  相似文献   

16.
This paper explores what some have described as a ‘crisis in meaning’ in religious education (RE). One region, Northern Ireland, is chosen as a focus for exploring the question of meaning-making as it provides an example of ‘agreed ambiguity’ – where a common syllabus for RE is believed to be ascribed different meanings by different schools. The web pages of RE departments were used as a data source, and a critical discourse analysis method was employed to investigate how a sample of departments construct meaning in RE. The findings identify three dominant discourses in relation to RE in the sample: Christian Community, Cultural Hegemony and Personal Quest. It is noted that when giving meaning to RE, schools show commonality and difference across three key areas: ‘stake and interest’; ‘pupil agency’; and ‘dealing with difference’. In conclusion, it is noted that, where freedom is given to schools to construct meaning in RE, it is possible to sustain a common curriculum across schools with very different views of the subject, however, this flexibility has implications for issues of power, identity, autonomy and difference which may require mitigation. It is suggested critical education may be a valuable partner in this work.  相似文献   

17.
In ‘Religious Upbringing Reconsidered’ Michael Hand revisits the debate on the right of parents to give their children a religious upbringing in a liberal context. According to him, the logical difficulty lies in the fact that parents cannot both impart religious beliefs and avoid indoctrination. While Peter Gardner and Jim Mackenzie have responded to Hand's paper and raised a number of pertinent issues, what is missing is a fuller treatment of indoctrination and belief inculcation for children. In this paper, I argue that Hand's fallacy lies in his flawed understanding of indoctrination and belief inculcation: the inculcation of non‐rational beliefs, far from being indoctrinatory, is in fact necessary for children in the process of growing up.  相似文献   

18.
This article builds on the growing literature on the Kyoto School of Philosophy and its influences on the field of Education. First, I argue that the influence of the Kyoto School of Philosophy is historically significant in Japan, and that the connection between this philosophical school and the philosophy of education is by no means superficial. Second, I suggest that this school contributes a unique view of ‘negative education’ founded in the philosophical idea of ‘nothingness’. I examine how this negative education is manifest both in religious cultivation and in more general views of education, and I develop these ideas through the models of self‐negation proposed by Nishitani Keiji and Hisamatsu Shin'ichi. Third, taking up the Herbartian idea of ‘pedagogical tact’, I analyse the characteristics of the I‐Thou relationship, in the vector of nothingness, implicit in the above‐mentioned view of education. I examine two approaches to this relationship—one of ‘sharing in nothingness’ as found in Nishitani and Hisamatsu, and one that goes beyond the idea of ‘sharing’ and accommodates alterity, as found in Nishida Kitarô and Nishihira Tadashi. By threshing out these three points, I hope to highlight the continued pedagogical relevance of the philosophical ideas of the Kyoto School.  相似文献   

19.
Humanism and humanistic education have been recognised as an issue of the utmost importance, whether in the East or in the West. Underpinning the Eastern and Western humanism is a common belief that there is an essence or essences of humanness. In the Confucian tradition, the core of humanity lies in the idea of ‘ren’; in the Platonic tradition, ‘rationality’. For some critics, this belief may lead to violence as much as justice. One way to be aware of the danger is not to follow the line of traditional humanism without question. The strategy that the early Daoists and the contemporary philosopher Derrida use is to challenge, question, rethink, re‐examine, and reposition the meaning of self. In this article, I will first argue that the idea of non‐I (or non‐self) in early Daoism is indeed a ‘question of the self’ as well as a doubt cast upon the ‘junzi’ (君子) or sage (聖賢) in Confucian orthodoxy. Then, I explore the concept of human subject in Derrida. The consonance between the Daoist undoing of the self and Derrida's deconstructing subject sheds new light on our understanding of humanistic education.  相似文献   

20.
The question of religious education is one of the most controversial questions in the current discussions on religion and politics in Russia. Most notably a new subject, Fundamentals of Orthodox Culture (FOC), is of interest because it differs markedly from Western European approaches to religious education. Referring to ‘Culturology’ FOC combines an introduction into Russian culture and patriotism with moral education and the imparting of knowledge about Orthodox Christianity. According to its own self‐image FOC is a non‐denominational subject, but an analysis of two widespread textbooks will be used to show that FOC is, in all respects, Orthodox.  相似文献   

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