共查询到19条相似文献，搜索用时 156 毫秒
1.
论我国的教育与宗教相分离 总被引：2，自引：0，他引：2
教育与宗教相分离是我国的一项基本政策。切实排除国民教育领域内的宗教影响 ,对于全面贯彻教育方针、实现社会主义的培养目标具有重要的意义。教育与宗教相分离有其基本含义和实施依据 ,学校教育在贯彻教育与宗教相分离这一原则时 ,也有基本要求 相似文献
2.
任新丽 《伊犁师范学院学报》2003,(2):55-56
从教育与宗教分离的法定原则出发。要确实落实教育与宗教相分离，就必须使学校与教堂相分离，教师与神职人员相分离。学生与教徒相分离，抵制和杜绝校园中的一切宗教活动，净化校园育人环境，确保教育事业不受宗教干预。 相似文献
3.
中国是一个多种宗教并存的国家,信仰者达一亿多人。认清教育与宗教的关系及其发展变化的总趋势,对我们正确理解党的政教分离和教育与宗教相分离方针原则,自觉地在学校教育中贯彻执行这一原则有着极为重要的意义。从教育与宗教关系历史演变的角度来探讨宗教与教育相分离的必然性,是我们认识宗教与教育关系的一个重要方面。 相似文献
4.
用"梯层分有"的方式解决我国少数民族地区教育与宗教问题的探讨 总被引：1，自引：0，他引：1
正确处理教育与宗教关系的问题是改善我国少数民族地区教育现状的关键因素。本文以福贡县教育状况调查为基础，阐述了在宏观上坚持以教育与宗教相分离的原则，但微观上还要兼顾区域性，根据不同地方经济发展和宗教信仰的不同状况，进行“梯层分有”的对待，引导宗教教育成为社会主叉教育的有益补充。 相似文献
5.
中世纪及早期资本主义阶段的欧洲,教会控制世俗精神文化领域,教育依附和服务于宗教.马克思和恩格斯认为这种状况具有极大的社会危害性,他们对宗教和教育都做过诸多论述,关于宗教与教育的关系也提出了自己的基本原则,即实现宗教信仰自由,宗教与国家、宗教与教育相分离.这一观点对于现代教育的发展,以及各国正确处理国家与宗教、宗教与民族教育的关系具有深远的影响. 相似文献
6.
试析高校加强马克思主义宗教观教育的新视角 总被引：1，自引：0，他引：1
在高校加强马克思主义宗教观教育具有必要性.高校应坚持教育与宗教相分离、树立科学信仰、以人为本、与时俱进的原则,通过课堂教育、学生管理、社会实践、咨询教育等途径,加强马克思主义宗教观教育. 相似文献
7.
关于抵制宗教对教育渗透的对策研究 总被引：1，自引：0，他引：1
任新丽 《新疆师范大学学报(哲学社会科学版)》2003,24(3):27-31
章分析了新疆宗教干预教育的历史和现状，提出要旗帜鲜明地高举宪法和法律的旗帜，坚持教育与宗教相分离，禁止校园中的一切宗教活动。要大力发展教育事业，提高广大人民群众的科学化水平，增强抵御宗教干预教育的能力。要依法加强对宗教事务的管理，引导宗教与社会主义社会相适应。 相似文献
8.
倪培强 《新疆师范大学学报(哲学社会科学版)》2006,27(4):60-64
在历史上,伊斯兰教曾垄断和主导了维吾尔族等民族的教育。新中国建立后,我国实行教育与宗教相分离原则,不允许宗教干预教育制度。20世纪80年代以来,随着国内外形势的变化,“三股势力”利用宗教与我争夺青年一代,形势十分严峻。弄清伊斯兰教与民族教育的关系,可以更好地抵御“三股势力”向教育的渗透和侵蚀。 相似文献
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近代以来,以宣教与文化殖民为目的的在华基督教教会大学推行神学教育,与现代教育理念相违背.经过五四新文化运动洗礼的中国知识分子在非基督教运动中对基督教、宗教的批判,直接促成了收回教育权、确立了教育与宗教相分离的理念.早期马克思主义者运用马克思主义无神论对宗教的批判,彰显了马克思主义的理论优势,使马克思主义无神论在教育界广泛传播,马克思主义无神论也逐步确立为近代中国文化建设的主导思想. 相似文献
11.
Michalinos Zembylas Loizos Loukaidis Marios Antoniou Petroula Antoniou 《British Journal of Religious Education》2019,41(3):286-298
The purpose of the present article is twofold: first, to examine whether epistemic switching is documented in the context of religious education; and second, if it is, to show the challenges as well as the strategies that teachers utilise when they engage in epistemic switching. The context of our study is religious education in the Greek-Cypriot educational system – an example of a confessional setting in which Greek Orthodox Christianity is the only religion being taught in schools. This article describes a qualitative case study research – which is part of a larger, 1-year project – that explores the understandings of religion and interculturalism as well as the pedagogical perspectives on religious education of six Greek-Cypriot primary school teachers. The findings show how the possibilities and obstacles of teachers’ epistemic switching could inform larger debates concerning the entanglements between critical religious education pedagogies and religious doctrines, especially within confessional educational contexts. 相似文献
12.
Daniel Enstedt 《Educational theory》2020,70(1):57-72
The world religions paradigm (WRP), often regarded as hegemonic in research and education in religious studies, has long been criticized for being modeled on predominantly Protestant, Christian, and Western ideas about religion, and thus running the risk of reductionism and of a failure to recognize expressions of religion that do not fit this framework. Despite this, it is difficult to get rid of the prevailing WRP, especially in education. In addition, nonconfessional, nonreligious, secular education in religion may be biased by norms and values that assume that religion as such is outdated and irrational. The seemingly neutral, nonreligious, or agnostic position that is present in religious studies at the higher education level can then be seen as aligned with an institutional, not necessarily personal, secular bias that rules out religion from the very outset. Consequently, higher level education about religion runs the risk of presenting religion in terms of flawed stereotypes. In this article, Daniel Enstedt addresses these two interrelated and subject-specific problems by examining them through the lens of Gert J. J. Biesta's educational philosophy, and in particular in relation to his discussion about the three domains of education: qualification, socialization, and subjectification. 相似文献
13.
WARD A. KNIGHTS 《Counselor Education & Supervision》1972,12(1):42-45
The time has come for closer coordination between secular postgraduate education in counseling and counselor training of clergymen under religious auspices. Secular and religious educational objectives for competent counselors are similar—both desire to train individuals who can meet the needs of other people. Any uniqueness that may belong to the clergyman as a counselor lies within the context of competent counseling, not outside of it. If people's needs for counseling are to be more fully met there must be a new effort toward coordination. If such coordination can be effected, both education and religion will be enriched. Action can begin at the local level in practical ways. 相似文献
14.
As part of its stated mission to Christianise Britain, from its earliest years the BBC broadcast religious programmes intended for a child audience. Directed at sites domestic and educational, these broadcasts constituted a means of the mediatisation of religion for children. This paper explores the work of the pioneer children’s religious broadcaster John G. Williams, the nature and character of childhood religion and its nurture espoused by him whilst at the BBC, and as an educationist in the years following the 1944 Education Act. Setting a close reading of Williams’ views on childhood religion and school worship alongside those of a later critique, from the religious educationist John Hull in his School Worship: An Obituary (1975), this article argues that the differences between these two religious educators illustrate fracture lines occurring between religious education in the home, school and broadcast spaces in the long 1960s. Additionally, the historical evidence presented here provides a nuanced understanding of mediatisation as a process, indicating that other social processes in any national context, for example de-Christianisation in the English one, disrupt media logic. Finally, further research is called for on the historical intersections of religious education, and schools and religious broadcasting, as well as the more recent effects of broadcast collective worship in mediatising religion for children. 相似文献
15.
第二次世界大战后的日本,宗教教育一度被排斥在学校教育内容之外.近年来,随着物质和信息的泛滥,少年犯罪出现低龄化倾向,学校的道德精神教育内容日显空虚.日本的国民教育发掘了理性宗教中有利于社会安定、国家文明的因素,并将其重新纳入教育体系当中,使宗教成为德育的手段,参与并维系现代社会的道德规范. 相似文献
16.
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
17.
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
18.
Hirotaka Nanbu 《British Journal of Religious Education》2008,30(3):223-234
In China, from the founding of the People's Republic of China to the beginning of the Cultural Revolution, it was thought that religion would disappear with the development of society and the freedom not to believe in religion was stressed. During the Cultural Revolution religion became the object of oppression. However, from the end of the Cultural Revolution in the late 1970s to date, the long‐term existence of religion came to be accepted. Searching for cooperation between socialism and religion, ways in which religion could effectively contribute to modernisation began to be put forward. In comparison with the previous situation, the current period is marked by a much more tolerant policy. If one looks at religion in education, first, at the level of legal codes, the separation of public education and religion is extolled based on the rule of separation of religion and state. And, it is clearly forbidden to engage in activities that use religion to interfere with educational activities. This applies to ethnic minorities as well. Second, be this as it may, religion is touched upon at all levels of education. For example, at the level of high school education, the distribution of the three major world religions is explained and many other religions are introduced. Moreover, the culture and customs of some religions are introduced. In higher education, in universities and graduate schools, the Religious Studies major has been created for the training of those in charge of regulating religions as well as scholars. Third, several of the religions recognised by the Chinese government have developed institutions to train personnel. Furthermore, some of these institutions are working in cooperation with institutions of higher education to offer programmes of study. In this way, especially following the end of the Cultural Revolution, cooperation between socialism and religion was sought. And, coexistence with ethnic minority groups, which believe in a number of different religions, was considered. And yet, within school education, the treatment of religion is strictly limited. Only education that aims at a basic knowledge of religion is conducted. There are significant national differences in the relationship between education and religion. It would be fruitful for China to reconsider this relationship, taking account of developments in other countries, in the present situation where the Chinese government has a more tolerant policy towards religion. 相似文献
19.
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