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1.
张海云 《青海师范大学学报(哲学社会科学版)》2011,33(6):73-77
塔尔寺六族在历史上以藏传佛教格鲁派为其主流宗教信仰,兼及原始宗教中的自然崇拜。随着社会文化的变迁,六族信仰呈现出多元化、世俗性的特征,本文调查塔尔寺六族主流宗教信仰,汉文化影响下的道教信仰,民间信仰及民间禁忌等信仰现状,借以对河湟地区藏族社会的宗教信仰做一概貌性展示。 相似文献
2.
郭豫明 《上海师范大学学报(哲学社会科学版)》2001,30(6):78-85
金田起义前，洪秀全对于西方化的态度，经历了一个变化的过程，起初对具有西方化内容的《劝世良言》并不重视，搁置起来，接着认真研读，信从其中一些说教，且进行宣传活动，也萌发作救世主的异样想法，而后受到社会实践的教育，便结合中国历史尤其是现实加以阐述，又多少突破《幼世良言》的束缚，开始提出自己的太平理想；再经过实际斗争的磨练，终于发展到决心发动群众，从事现实斗争的程度，以实现其理想主张。而定都天京后，洪秀全从维护太平天国自身的权益出发，对于西方化采取区别对待的态度：一方面，不闭关自守，愿与西方化沟通，对《资政新篇》中反映西方科学技术化和一些社会管理知识的建议，以及洪仁Guan吸取西方历法知识而奏改天历的主张予以肯定，表示接受；另一方面，对《资政新篇》中有着西方新闻自由等影响的措施，特别是传教士提出的自由传教与宗教化思想，保持警惕，或决然抵制，并坚持自己的信仰主张，同西方的宗教化思想相对立。 相似文献
3.
童冬柏 《韩山师范学院学报》2006,27(4):103-105
在论述高校德育建设迫切性的同时,提出了高校德育建设的举措:高校德育建设应转变观念、与时俱进;德育工作应充实内容,丰富内涵;德育工作应拓宽渠道,创新机制。 相似文献
4.
一旦信念基础瓦解,道德就面临危机。当前社会转型时期所面临的正是这样一场道德危机。一方面以宗教或形而上学为信念基础、以共同体为价值取向的传统道德,作为一种整体的范式,在现代社会丧失了其有效性;另一方面与现代社会相适应的道德,在其信念层面上必须经得起现代理性的反思,并将基本的公平价值包含在内,但我们的文化传统中比较缺乏现代意义上的主体理性精神,以及基于其上的公平原则,此外,权钱交易、裙带主义等社会丑恶现象又严重破坏了现代道德对公平原则的基本信念。 相似文献
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《Journal of moral education》2012,41(2):120-131
Abstract The paper considers moral and religious education programmes appropriate for Nigeria. Starting with a brief analysis of the current crisis in moral, spiritual and political beliefs, the paper progresses by analysing traditional Nigerian education and the approach to moral education which it advocated. It then analyses the epistemological underpinnings of traditional moral education as well as the social institutions supporting it. A brief section outlining certain shortcomings in traditional education follows. This is then followed by a consideration of contemporary approaches to both moral and religious education by focussing on the question of the possible independence of moral from religious education. Having agreed with certain writers that the two are independent, the paper concludes with a sub‐section on the aims of moral education as a distinct activity. 相似文献
6.
李建生 《新疆师范大学学报(哲学社会科学版)》2007,28(4):47-52
文章通过问卷调查分析,认为新疆高校大学生党员对马克思主义宗教观的认识基本上是清楚的,但也存在着不容忽视的问题。产生这些问题的主要原因是对大学生党员的思想教育存在着薄弱环节,需要今后在加强党组织的思想建设过程中,通过加强对大学生党员的马克思主义宗教观和科学无神论教育逐步加以解决。 相似文献
7.
Cassie Quigley 《Cultural Studies of Science Education》2016,11(3):817-822
This op-ed article examines the emotional impact of teaching environmental science and considers how certain emotions can broaden viewpoints and other emotions narrow them. Specifically, it investigates how the topic of climate change became an emotional debate in a science classroom because of religious beliefs. Through reflective practice and examination of positionality, the author explored how certain teaching practices of pre-service science teachers created a productive space and other practices closed down the conversations. This article is framed with theories that explore both divergent and shared viewpoints. 相似文献
8.
吴宁 《常熟理工学院学报》2008,22(3):19-23
中国转型期信仰既处于危机也处于重建之中。信仰重建是要在更为现实的意义上和更为科学的形态上重建马克思主义和共产主义的主流信仰,在主流信仰下保持多元信仰的必要张力,在理性的指导下追求信仰。 相似文献
9.
马林贤 《四川教育学院学报》2012,(2):31-35
维多利亚后期,由于科学技术的发展,宗教信仰的动摇,人们沉迷于物欲和情欲之中,造成认知混乱,认同迷茫。一贯倡行唯美主义思想的王尔德,既肯定追求享乐生活的合理性,又认识到情欲泛滥带来的灾难。力图用基督教对人进行拯救,重建宗教道德和伦理规范,使人达到感性与理性的和谐统一。 相似文献
10.
With the student body across Europe becoming more diverse, the issue of religious education in schools has come to receive greater attention. In the context of the specific historical and institutional context of the Irish primary educational system, this paper addresses aspects of the religious and moral formation of primary school children. The methodology employed in this study is qualitative: it is based on in-depth interviews with school principals, teachers and parents, and focus groups with students in five case-study schools. The paper examines the role of both home and school in the development of religious and secular beliefs. It also examines the way children are active agents in their own moral development, specifically how they mediate and interpret three sets of influences, namely formal school-based religious instruction, the broader school climate, and the implicit values and beliefs communicated by school, parents and the wider family. 相似文献
11.
道德信仰及其特点 总被引：1，自引：0，他引：1
Xiao Libin 《安顺学院学报》2008,(1)
道德信仰是指主体在一定世界观信仰的指导下,有机统一道德认知、道德情感和道德意志等心理因素,把"善"作为道德生活领域内的终极追求,在主体自律的基础上对某种道德理想或者道德体系的笃信和奉行。与其它信仰形式相比,道德信仰具有基础性、真诚性、崇高性和非终极性等特点。 相似文献
12.
王庆原 《华中科技大学学报(社会科学版)》2012,26(5):15-19
信念伦理学的基本主张是:我们对自己相信什么,即对自己的信念负有某种道德责任。信念伦理学论争于是围绕这种主张的可信、可能和可行等而展开。信念伦理学的"克利夫特/詹姆斯之争"是信念伦理学论争的最初起源。因此,探讨这次论争的具体情况,对于信念伦理学研究而言具有重要意义。 相似文献
13.
网络宗教信仰的兴起,引领出教堂2．0世代。教堂2．0世代的大学生宗教信仰交流方式多样,活动时间无规律,接收宗教信息来源广泛,呈现出传播的全球性、角色的虚拟性、行为的开放性、参与的平等性、信徒的互动性等特征。高校教育工作者应该从态度方法、法律政策、队伍机制等方面探索教堂2．0世代大学生宗教信仰的相关应对策略。 相似文献
14.
肖立斌 《安顺师范高等专科学校学报》2008,10(1):93-95
道德信仰是指主体在一定世界观信仰的指导下,有机统一道德认知、道德情感和道德意志等心理因素,把“善”作为道德生活领域内的终极追求,在主体自律的基础上对某种道德理想或者道德体系的笃信和奉行。与其它信仰形式相比,道德信仰具有基础性、真诚性、崇高性和非终极性等特点。 相似文献
15.
王强 《安阳师范学院学报》2006,(3):25-26,40
社会主义市场经济条件下的道德信仰,植根于现代性的世俗信仰和市场经济条件下的道德信仰危机的世界历史图景之中。同时,马克思主义信仰、社会主义理想和价值的社会、理论资源,使社会主义道德信仰区别和超越于现代的西方“道德宗教”信仰。 相似文献
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17.
Atli Harðarson 《Educational Philosophy and Theory》2018,50(5):538-547
AbstractIn Chapter VIII of Democracy and Education, Dewey objects to all three of the following propositions: (1) education serves predefined aims; (2) Education serves aims that are external to the process of education; and (3) Education serves aims that are imposed by authority. From the vantage point of policy-makers and authors of curriculum guides, these three propositions seem plausible, even self-evident. In this paper, I set forth a critical interpretation and evaluation of Dewey’s objections to them and argue that he saw the aims of education from another point of view, that of a learner. From a learner’s point of view, propositions 2 and 3 are only half-true because external aims that are not shared by the students cannot successfully guide educative activities. As regards proposition 1, Dewey’s philosophy does not accommodate the birds-eye view required to make it literally true. As learners, we cannot have an external view of our entire progress. Some of our aims are, therefore, not predefined but discovered on the way. Dewey’s stance on the role of aims in education is worth serious consideration, because the view of curriculum development and school administration that these three propositions engender is as deeply problematic today as it was when Dewey wrote against them a century ago. 相似文献
18.
Mark Holmes 《Interchange》1993,24(3):205-223
There is a legitimate place for genuine religious education within publicly supported schools in western pluralist democracies. The idea of the single common school is dead or dying in the densely populated parts of the western, English-speaking democracies. Once choice of school is conceded, then the religious school should be a central offering.Religion has a traditional place in most western democracies, eitherde jure orde facto. Further, there is evidence that religious adolescents make at least as good, and probably better, citizens than do those without religion.Finally, the idea of a consensually acceptable secular alternative based on high moral values is no longer tenable. Anything approaching a common school must be bound by minimal values not a high-level set, because there is simply no large set that is universally acceptable and agreed upon. In practice, urban, public schools serving heterogeneous clients rely heavily on exactly such a minimal set. 相似文献
19.
Michael Pressley Marilyn B. Marks Pamela Beard El-Dinary 《Educational Psychology Review》1992,4(2):241-252
The case is made that the theoretical propositions and instructional recommendations that Cunningham attributes to semiotics are shared with other perspectives. However, the theoretical and instructional positions Cunningham favors must be evaluated more completely if they are to be acceptable to the educational psychology community, which is generally more positivist in its orientation than the semiotics community. Nonetheless, we emphasize that the methodological approaches favored by Cunningham have the potential for permitting rapid progress in understanding and evaluating the instructional beliefs and practices consistent with semiotic analyses. 相似文献
20.
盛丽梅 《黑龙江教育学院学报》2010,29(12)
新时期的大学生思想活跃,知识面宽,头脑开放,接受新生事物较快,在现代社会思想多元化、利益多元化的环境下,他们的信仰、价值取向也会相应地发生变化。因此,了解当代大学生的信仰心态,进而为思想政治教育提供一个有指向性的参照系,加强对大学生共产主义信仰的培育,是高校德育工作的一项长期而又艰巨的任务。 相似文献