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1.
周建刚 《零陵师范高等专科学校学报》2014,(8):16-19
周敦颐作为理学开创者,对二程最重要的启示是“孔颜之乐”。“孔颜之乐”涉及儒家的境界论问题,主要讨论的是,人的生命存在如何由有限而达到无限。在这个问题上,周敦颐以“道德有于身”进行了初步回答,二程则继续深化,提出颜子之所乐,在于经验世界与价值世界合一而产生的精神快乐。此外,抛开历史记录,论文以犹太哲学家马丁布伯的“我与你”理论,对“颜子所乐何事”提供另一种思路的哲学阐释。 相似文献
2.
Dave Trotman 《Pastoral Care in Education》2016,34(3):122-132
AbstractThis paper considers the role of spirituality in the practice of pastoral welfare and care in English state schools. Set against an educational landscape of increasingly aggressive neoliberal interests combined with growing public disquiet over the mental welfare of young people, the author examines how spirituality might in response contribute to a pedagogy of pastoral welfare for pupil well-being. The paper begins by foregrounding the policy contexts for pastoral education in England and the challenges presented by the increasingly performative cultures that schools, children and young people have become subjected to. Highlighting concerns around the well-being of children and young people, the paper advances a spiritual pedagogy in pastoral care predicated on pivotal interrelated attributes of intrapersonal transcendence, care and educational practice. The paper then considers the possibilities presented by the spiritual realm in pastoral welfare and the positioning of this as an educational pedagogy and practice. 相似文献
3.
Reinhold Boschki 《Religious education (Chicago, Ill.)》2013,108(2):114-126
With the help of a relational approach to education in general, this article works out the possibilities and chances of a relational approach to religious education in particular. It argues that such an approach can make an important contribution to religious education in a pluralistic world. In education theory, the relational approach is associated above all with the work of Martin Buber (1878–1965). Whereas Buber comes from a philosophical background, another Jewish author begins his educational reflections with detailed observations of children and young people themselves: Janusz Korczak (1875–1942). The works of both Buber and Korczak give major impulses toward a relational understanding of religious education. 相似文献
4.
Maky E. Moxcey 《Religious education (Chicago, Ill.)》2013,108(2):200-206
This design experiment in prayer education for Jewish students was motivated by a current educational concern: educating for spirituality and religious practice. Educators are tasked with formally nurturing spirituality (Wright 2001). It is known that attitude to religious observance may change during adolescence (Hyde 1963), thus attitude to prayer needs attention. The effects/consequences of prayer understanding reach beyond religious practice itself, to encompass issues of faith, identity, spiritual development and well-being (Sigel 2009). Here quantitative and qualitative analysis is used to measure the effects of a tefillah (prayer and its understanding) course on student attitudes to prayer. 相似文献
5.
《Pastoral Care in Education》2013,31(1):34-39
This article addresses the issue of promoting spirituality as a dimension of pastoral care in schools. The everyday practice of caring and giving may leave carers tired, depleted of spiritual sustenance, and without practices that nurture their spirituality. This article proposes that spirituality is an essential element of pastoral care, and that it can be promoted through examination of one's sense of vocation, bodywork, journal writing and nurturing soul friends. 相似文献
6.
Yolanda Y. Smith 《Religious education (Chicago, Ill.)》2013,108(3):301-305
Children and young people have the inalienable right to be part of a learning community. Nobody can learn on his/her own. Education is always a communal enterprise. In this article the concept of the “spiritual learning community” is developed as a contemporary answer to the socioeducational issues raised by Martin Buber and John Dewey in the 1930s. Cultural and religious diversity today stimulate education and schooling more than ever before to reconsider the narrative-communicative and spiritual dimension of every learning process. The spiritual dimension of the learning community relates to a specific habitus, namely of de-centration from the self and dedication to the other, and to a specific focus, namely on existential questions as content of the learning process. Insights from philosophy of education and from European religious education theory and concrete experiences of teacher education at the universities of Dortmund (Germany) and Wien (Austria) form the horizon for this reflection. 相似文献
7.
高彦虹 《四川教育学院学报》2008,24(3):16-18
文章主要对马丁·布伯的《我与你》中的关系做了概括的介绍和分析。文章对“我与你”的关系和“我与它”做了对比,两种关系体现了两种态度,作者偏向于“我与你”的关系。第一卷讲两者的区别：第一在对象的不同,第二在两者的特征不同。第二卷主要讲它之世界和你之世界在几个领域中的转化。第三卷主要讲两者与上帝的关系。 相似文献
8.
Ivo Jirásek 《Quest (Human Kinetics)》2015,67(3):290-299
We are living in a time of increasing interest in the religious and spiritual aspects of sport and human movement activities. A strict distinction between religion and spirituality is, however, still missing in much of the literature. After delimiting religious and spiritual modes of experience, this article addresses Coubertin’s religio athletae and demonstrates that this notion should have spiritual, not religious, content. Religious values are external to achievements in sports, while spirituality should be an inner aspect of human movement activities. To gain a deeper understanding of the religious and spiritual aspects of physical activities, this article focuses on spiritual health as one of the main goals of the activities of teachers and coaches. 相似文献
9.
This article addresses the issue of promoting spirituality as a dimension of pastoral care in schools. The everyday practice of caring and giving may leave carers tired, depleted of spiritual sustenance, and without practices that nurture their spirituality. This article proposes that spirituality is an essential element of pastoral care, and that it can be promoted through examination of one's sense of vocation, bodywork, journal writing and nurturing soul friends. 相似文献
10.
Areti Stylianou Michalinos Zembylas 《International Journal of Inclusive Education》2013,17(4):419-435
ABSTRACTSpiritual leadership gains attention amongst researchers for closing the gap between achieving personal and organisational goals. Despite documentations that spirituality undergirds head teacher’s actions leading inclusive schools, research still remains thin in understanding how spirituality underpins leadership for inclusive education. This paper draws on the philosophy of critical realism to offer a conceptual tool that identifies head teachers’ spiritual actions in their efforts to include ethnic minority students. This is done through multiple qualitative methods collection from an in-depth case study at a multicultural primary school in Cyprus. The critical realist framework helps uncover head teacher’s spiritual actions in a more systematic, structured and holistic way. It reveals that head teachers’ spirituality supports the goals of inclusion and occurs in at least four interrelated and emergent ontological levels (psychological, social, cultural and policy levels) which are set in four scaler levels from microscopic to macroscopic (sub-individual, micro, meso and macro levels). This framework problematises mono-dimensional and reductionist understandings of spirituality in leadership. The paper concludes by suggesting solutions to enrich leadership programmes for inclusive education with fostering leaders’ spirituality at different ontological levels. 相似文献
11.
Julia Ipgrave 《British Journal of Religious Education》2016,38(1):47-63
This article sets up a dialogue between auto-referential (looking to self) and allo-referential (looking to the other) approaches to religious difference and applies these to education for inter religious understanding in Jewish schools. It begins by arguing that the multiculturalism of the 1980s and 1990s set up a duality of self and other, with the responsibility for looking to ‘the other’ (allo-reference) resting largely on the majority community and the licence to look to self (auto-reference) being given to minority communities. Within the Jewish community, multiculturalism supported and legitimated the development of an inward-looking Jewish identity-based education. This was challenged in the 2000s however by the new outward-looking emphases of the community cohesion agenda, and so Jewish schools have had to negotiate a place for themselves between auto- and allo-reference. Brief case studies illustrate contrasting ways in which two schools have positioned themselves in relation to these two poles. In School A, the imperative towards ‘the other’ attempts an openness to ‘the other’ in ‘the other’s’ own terms, whereas in School B the same imperative towards ‘the other’ is framed within the auto-referential framework of being and doing Jewish. 相似文献
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13.
In today’s urban schools, foreign-born children and children of immigrants are the fastest growing sector of the student population and as a result of this changing demographic, our schools are more ethnically, racially and religiously diverse than they have ever been (Suárez-Orozco et al. in Thriving and spirituality among youth: research perspectives and future possibilities. Wiley: Hoboken, NJ, 2012). For many students of immigrant families, their spiritual/religious identity is an important aspect of a healthy and integrated identity. While professional journals in education have focused on race, ethnicity and culture as important diversity variables, the extent to which students’ religion and spirituality influence their development and education has largely been a neglected topic (Woolley in Int J Child Spiritual 13:145–156, 2008). Thus, we highlight research in education, school counseling, and psychology that examines the legal and ethical implications of including religion and spirituality into urban educators’ work with students. We then explore the role that spirituality/religion plays in health, coping, and academic achievement for students, the importance of spirituality/religion within historically marginalized communities, students’ experiences as religious minorities, and religious discrimination in schools. Within each topic area, we outline practical considerations. Finally, we offer some guidelines for professional preparation programs and curriculum development in urban education. 相似文献
14.
David Hernández-Saca Mercedes Adell Cannon 《International journal of qualitative studies in education》2019,32(3):243-262
Special education labeling ignores historical, emotional, spiritual, sociocultural effects of labeling Black and Brown students with disabilities. Utilizing critical disability studies, critical race theory and spiritual paradigm, we interrogate construction and expression of differences of Learning Disability and Speech and Language Impairment. We asked: How does being labeled with a special education disability category, as Black and Brown people impact emotional, affective, and spiritual development in and around schools? Reminded about our disability labels relationship to (re)production of racism and ableism, our counter-narratives deconstruct the normativity of racism and ableism in and around schools. Our findings illuminated how emotion, affect and spirituality played a role in our intersectional oppressions and non-normative construction of our differences. We call for collective emotional, affective and spiritual autoethnographies for change at the nexus of special education labeling and intersectionalities. 相似文献
15.
Jo Pearce 《British Journal of Religious Education》2019,41(3):299-314
It has been suggested common schools might have something to learn from spiritual education in Steiner schools. This arguably assumes practice in Steiner schools to be compatible with the aims of spiritual education in common schools. I question this by considering whether the former is confessional, as the latter should not be. I begin by highlighting how my concern about the potentially confessional nature of Steiner spiritual education arose. I argue for a nuanced understanding of confessional education, which distinguishes between ‘weak’ and ‘strong’ confessional education, as well as between confessional education as intentional and as defined by outcome. I then argue that spiritual education in common schools should prepare pupils for spirituality, without being confessional. I consider whether Steiner schools are confessional by drawing upon findings from research conducted at six Steiner schools. I conclude that spiritual education in Steiner schools is weakly confessional in an intentional sense. I further conclude that practices which might contribute to preparation for spirituality and which can be implemented in a non-confessional manner are worthy of consideration for transfer to common schools. Common schools committed to preparation for spirituality as an educational aim could learn from spiritual education in Steiner schools. 相似文献
16.
Seung-hwan Shim 《Religious education (Chicago, Ill.)》2017,112(5):557-568
This study will examine the significance of spirituality and how to cultivate it in this modern era, in which introspection on the meaning of life is lacking due to issues including consumerism, violence, terror, hedonism, and the influences of an instrumental education environment, through Augustine's Confessions. This study suggests the significance of spiritual education as the sharing of stories of spiritual life to sublimate the joy of spiritual learning achieved after overcoming vulnerability and limitations as a human to the joy of sharing and teaching through Confessions, by Augustine. 相似文献
17.
AbstractSpirituality encourages the individual to make sense of oneself within a wider framework of meaning and see oneself as part of some larger whole. This article discusses Confucian spirituality by focusing on the spiritual ideals of dao (Way) and he (harmony). It is explained that the Way represents a shared vision of human excellence that is embodied in the guiding discourse inherited from one’s cultural predecessors. The Confucian Way covers all the manifestations of Zhou culture, including its knowledge base, values, beliefs and practices that have been passed down through the generations. The Way is achieved through harmony where human beings find inner peace as well as co-exist with one another and their surroundings. Harmony encompasses an appreciation of beauty, joy and ethical values that may be obtained from arts education. The essay further illustrates an application of Confucian spiritual ideals through music education in a school. A Confucian aim of learning, the article concludes, is one that fosters spiritual development and contests the performativity agenda and school culture. 相似文献
18.
《Journal of moral education》2012,41(3):182-188
Abstract The term ‘pastor’ clearly has a religious origin and is thought of in connection with providing spiritual sustenance. Such provision must be seen in relation to some concept of authority since the pastor's job could otherwise not be done. It is likely that the connotation of a pastor in the religious sense has been carried over to the schools, especially when it is considered that schools are traditionally structures of authority. What is necessary is to insist upon the conceptual link between ‘pastoral care’ and ‘authority’ explicitly, so as to judge the final appropriateness of ‘pastoral care’ in schools. 相似文献
19.
Sonja Schoeman 《欧洲师范教育杂志》2015,38(1):119-134
This study explores the potential of adopting a whole-school approach to the pastoral care module in a Postgraduate Certificate of Education Programme to ensure that all newly qualified teachers practice effective pastoral care in their classrooms and promote the learners’ academic engagement and performance. A non-experimental survey research design involving quantitative data was used. A group-administered questionnaire was used to collect the sampled student teachers’ (n?=?59) opinion on the competencies they obtain from the module. The student teachers ranked knowledge first, beliefs and values second and skills third. For the student teachers to perform their academic and pastoral roles constructively together in a challenged education system, it is recommended that, in the short term, a learning unit, which is grounded in Best’s needs-focused model of pastoral care, be included in the module; and, in the long term, given the context of the South African schooling system, the nurturer professional model of teacher education be implemented. This article reports the outcomes of a follow-up study of an earlier preliminary study. 相似文献
20.
本文简要阐述了存在主义教育理论流派的代表人物马丁·布贝尔的品格教育思想 ,其中着重介绍了其品格教育思想的两大特点 :德育首位和德育的困难性。这对当前我们学校德育工作有较大的启发和借鉴作用 相似文献