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L. Philip Barnes 《Religious education (Chicago, Ill.)》2013,108(4):445-461
In this article the phenomenological approach to religious education is subjected to careful analysis and criticism. Something of the contemporary debate on the nature of religious education between liberals and conservatives is sketched in, before the origins and nature of the phenomenological approach to the study of religion are considered. This is followed by an account of the way in which the phenomenology of religion proper has been appropriated by educationalists and developed into what is regarded as a suitable methodology for religious education. Finally, it is argued that certain features of a phenomenological approach to religion are untenable in the light of recent work in the philosophy of language and mind. 相似文献
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Friedrich Schweitzer 《British Journal of Religious Education》2006,28(2):141-151
This article offers a German response to John Hull's recent article on ‘religious education in Germany and England’ (in BJRE, volume 27, issue 1). The author claims that recent developments have brought religious education in both countries much closer together than in the past and that the differences between the respective systems should be understood contextually. In his view, more complex approaches to comparative research in religious education are needed. Agreement should be sought in terms of criteria for quality religious education rather than in terms of a unitary model because religious education in different countries needs a pluralism of different models. 相似文献
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Polikarpos Karamouzis 《British Journal of Religious Education》2015,37(2):170-181
In this article, we attempt to conduct a comparative study of two different groups. The first group consists of Greek student teachers (1009) while the second comprises Greek in-service teachers (432) of primary education, namely current teachers with several years of experience. These teachers do not have training in theological studies, but they do have some knowledge of religious education (RE; With the term RE, we refer to the ‘subject of RE’ and not an everyday lesson of RE. In Greece, there is a debate on the teaching methodology of the course, i.e. utilising catechistic manners of teaching or teaching Christianity and different religions under historical/cultural criteria) after attending the Greek pedagogical faculties and receiving other forms of special training in the teaching of RE, especially the teaching of different religions from a historical/cultural point of view. Our aim in this paper is to offer a better understanding of how teachers aim to reproduce and change religious capital and examine if religious capital is tailored to the needs of schools or whether it operates independently. The paper will also examine how teachers themselves assess the effectiveness of their practices when teaching RE. 相似文献
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ABSTRACTComplementing existing studies on religious tolerance education which have mainly evaluated interventions using pre–post designs, this article argues that discourse analysis can be a viable alternative methodology for generating new knowledge in this field. To illuminate the potentials of discourse analysis, the article also presents a case study of the application of this methodology in analysing a religious tolerance education project in an under-represented Global South country, Indonesia – where religious conservatism and intolerance are on the rise. Following the contact hypothesis, the project involved students from different religions working on a film-making group assignment about religious tolerance. Three key discourses drawn upon by students in giving meaning to religious tolerance within these films are identified, namely, a discourse of nationalism, tolerant theologies, and romantic love; and their implications are discussed with regard to the promotion of religious tolerance in education. 相似文献
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Mary E. Hess 《Religious education (Chicago, Ill.)》2013,108(3):271-293
This article seeks to describe the theoretical foundation upon which the author has pursued research into questions of how religious educators could and should interact with popular culture. The methodology employed is most often labelled "participatory action research," and is used in an attempt to bring together the various disciplines of theology, psychology, media studies, and religious education into one conversation that sheds light on the dilemmas facing religious educators in a mass-mediated context. In many ways the choice of which methodology to use to pursue these questions has its roots in the situatedness of the author's own educational journey. Locating herself in a particular context leads into a discussion of the distinctions between "method," "methodology," and "epistemology"; and from there into a very brief consideration of "standpoint" epistemology and its utility in the convergence of feminist practice and religious educational practice. From there her understanding of participatory action research, and how that methodology has worked to structure a collaboration with other religious educators around the use of media literacy within religious education is explicitly described. 相似文献
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Hilde Wågsås Afdal 《欧洲师范教育杂志》2019,42(2):258-275
This article revisits methodological perspectives on international comparative research on teacher education (TE). Benefits and problems related to comparative educational research methodology in general are discussed. Further, methodological issues associated with designing and carrying out an international comparative study on TE are addressed using a multi-level study on teacher education in Finland and Norway an as example. Towards the end of the article, the promises and limitations of international comparative research on TE are presented. Important benefits of comparative education on TE include widening the understanding of one’s own and other TE systems as well as gaining an understanding of international trends. However, uncritical use of such research may lead to decontextualised, ahistorical and standardised transfer and development of education and educational policies. The article concludes by urging researchers in the field of international comparative research on teacher education to address the questions: What is being compared? How is context addressed? 相似文献
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比较教育学科重建:方法论、话语体系及未来走势 总被引：1，自引：0，他引：1
比较教育的学科地位与建设问题一直是困扰比较教育学界的一个本体论问题。本文主要从方法论建设重心的转移、重视教育传统因素对建立本国独特的比较教育话语体系的积极影响以及在进行比较教育研究时应注重本国的教“育输出”这三方面,对比较教育的学科建设进行反思与探讨。 相似文献
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比较教育在不断地借鉴中使自身发展。心理学同样较年轻,但发展却非常迅猛,新理论层出不穷,因此可以为比较教育提供各方面可汲取营养的源泉,如如何认识比较教育自身、方法论上的启示、丰富的研究内容等。从心理学角度出发进行较为微观的研究将会为比较教育的发展提供新的方向和平台。 相似文献
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比较教育学的范式与学科生长点 总被引：4，自引：1，他引：4
范式一般具有聚焦、筛选、规范等作用,因而学科发展与范式转换直接相关.通常情况下,学科发展在重要的转折时期,都需要实现范式的转换.比较教育学的范式主要包括概念体系、理论基础、分析框架与方法论等基本构件.比较教育学的范式转换是比较教育学科发展在当前的任务之一,必须关注于元研究、方法论、学科意识和本体论等方面的研究. 相似文献
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在借鉴时代比较教育已经具有了初步的研究方法论,这是比较教育成为一门独立学科的标志之一。比较成熟的研究方法论能够促进比较教育学科的发展与进步;同时方法论的发展也对各国教育产生了深远的影响。本文阐述了借鉴时代比较教育研究方法论的意义,以期从中对我们当前的比较教育学科建设有所启示。 相似文献
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埃德蒙·金比较教育分析模式的形成有非常坚实的理论基础和特定的时代背景。在经过一场比较教育研究方法论争后,金积极倡导弘扬人文思想的人文主义方法论。他的比较教育分析模式是一个从背景分析为出发点,经过概念、机构、操作三个层次的比较分析而最终为本国的教育决策服务的完整模式。反思金的这套分析模式,对当前比较教育研究具有重要的现实意义。 相似文献
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Giuditta Fontana 《Compare》2016,46(5):811-831
This article considers initiatives to reform religious education after violent identity-based conflicts in Lebanon, Northern Ireland and Macedonia. The Taif Agreement, the Belfast Agreement and the Ohrid Agreement mapped extensive education reforms and established consociational power-sharing in the three jurisdictions, altering state identity and inter-communal hierarchies. The existing literature generates two hypotheses on the political function of religious education after violent conflicts: (1) religious education tends to entrench existing ethnic, national and political cleavages or (2) religious education helps further mutual knowledge, integration and social cohesion after violent conflicts. This comparative research employs original interviews and documents to evaluate initiatives to reform religious education (as a curricular subject) in post-conflict Lebanon, Northern Ireland and Macedonia. It suggests that the first hypothesis reflects more accurately the political function of education: religious education helps entrench existing cleavages in these deeply divided societies, but this does not necessarily hamper short-term peace and political stability. 相似文献
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文章通过比较调查方法,研究泉州大学生在不同信仰状况下,其宗教观与思想政治理论课的关系,以及思想政治理论教育素质目标的效果差异等,力图进一步明晰大学生宗教信仰的总体特点以及宗教对大学生思想的现实影响程度。 相似文献
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免费政策实施后的儿童辍学问题是整个教育界关注的焦点问题,研究在甘肃省少数民族地区农村选取三个各具特色的样本县进行对比分析,结果显示,经济发展水平较低、宗教信仰因素差异、家长文化素质低下、学校课程和生活乏味是造成辍学的重要原因。为此,民族地区要因地制宜地开展学校教育布局调整,建立民族教育优先区,充分发挥宗教界人士在办学方面的积极作用,动员全社会努力推动民族地区儿童受教育权利的落实。 相似文献
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论全球化背景下比较教育研究的方法论拓展 总被引：1，自引：0，他引：1
比较教育研究的发展在很大程度上源于方法论的不断丰富.在当今教育全球化的背景下,重新审视比较教育方法论显得尤为重要.本文从国际政治学、后现代主义和文化哲学的视角提出关于方法论拓展方面的一些设想,旨在提高比较教育研究的科学性,促进比较教育学科的自身发展. 相似文献
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Henry F. Cope 《Religious education (Chicago, Ill.)》2013,108(1):28-29
Comparative Religion is seen as an important curricula because it could serve as a mechanism for enhancing cross-cultural religious communication. The authors seek to examine the role of Comparative Religion as an important science for enhancing dialogue skills. Such a communication skill, however, must be developed from both intra- and inter-civilizational levels. The authors have employed an historical and textual analysis to re-examine Comparative Religion and its methodology. The authors proposed new curricula in Comparative Religion studies including criticism of the methodologies used in Comparative Religion. This includes a new methodology that considers the existing multicultural religious phenomenon as well as post–September 11, 2001 developments and the plans for departmentalization of Comparative Religion. For further benefit toward peace, harmony, and accepting co-existence, this study also highlights suggestions for developing the undergraduate and postgraduate programs at the higher education level. 相似文献
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Robert Jackson 《British Journal of Educational Studies》2017,65(4):463-468
This response to David Lewin states the purpose of my critique of some aspects of Liam Gearon’s work. It clarifies my position on the aims of ‘inclusive’ religious education, rejecting Gearon’s view that REDCo researchers shared a common pluralistic theology, regarding religious education as having a single political aim. It reinforces Gearon’s misrepresentation of the development of the Toledo Guiding Principles. In addressing the concern that religious education serves political ends, I acknowledge that much educational discourse has a political dimension but, in the case of ‘inclusive’ religious education, I argue that an approach based on John Rawls’ view of political liberalism can facilitate understanding of religions. I respond to Lewin’s assumption that my own view of religious language is entirely propositional and I compare the view of religious language expressed by Morimoto, quoted with approval by Lewin, with that of D. Z. Phillips, noting that its adoption implies that religious ‘insiders’ and those with no religious commitments are incapable of mutual understanding. I introduce the interpretive approach as an impartial methodology for religious education. Finally, I invite Lewin to engage with empirical research informing European policy on religious education, relevant to issues of secularity and secularism. 相似文献