范晔的东汉正统观

正统思想是中国古代史家解释政权合法性和政权更替合理性的重要理论。范晔的正统观念非常强烈,左右着他对东汉历史的认识,如他对东汉前后其它诸多政权贬斥,对东汉衰亡的反思,但着力点在于确立东汉的合法地位。无论体系结构,还是语言,《后汉书》都突出了东汉纲举天下、总揽一代的正统地位。     

“It Bothers Me,but I Will Not Bring It into the Kindergarten”: Gender Perception Conflicts of Religious Kindergarten Teachers as Reflected in Their Work

The article describes a study on the gender identity of kindergarten teachers in the Israeli State Religious Education System (Hemed). The aim was to investigate their perception of gender identity in light of Orthodox feminism and discover how this is reflected in their work, particularly in the Torah stories they tell. The study, based on a narrative research method comprising seven teachers, suggested a link between their gender perceptions and attitude toward Orthodox feminism, and their attitude toward patriarchal Bible stories. The discomfiture and internal contradictions characterizing their perceptions reflect the diverse attitudes in the religious public to this issue.     

The History and Revival of Sunday Schools in Russia

This article considers the high significance of the Russian Orthodox Church’s system of religious education, which is currently being built in the Russian Federation. The great value of this system is due to the fact that Orthodoxy has historically been the most massive and important religion in Russia. Sunday schools are examined as a form of religious Orthodox educating and upbringing. The article defines the specifics of the emergence and historical development of Sunday schools in Russia on the whole and in the Far East in particular. It also discusses the role that modern Sunday schools play for children and adults in Orthodox moral education and spiritual guidance, in preserving Orthodox traditions, and in forming ethical values. The study examines the historical building and modern development of Vladivostok Eparchy. One of the Sunday schools belonging to Vladivostok Eparchy of the Russian Orthodox Church is taken as an example to describe how religious education and raising in Orthodox traditions are organized for children today.     

Orthodox education in Russian schools: an ideological choice

ABSTRACT

The purpose of this paper is to examine the ideological, political and social implications of the preference for orientating the public school curriculum in Russia towards Orthodox education. In some regions of the Russian Federation, Orthodox preferences increased by 20% over 4 years, and the indices reflecting enchurchment in the Russian regions are consistently lower than in the Moscow region, especially in rural areas. The confusion of Russian moral and patriotic traditions with Orthodox values and the ideological partnership between the public school authorities and the Orthodox organisations could explain the growth in Orthodox preferences. Although most teachers of the Orthodox curriculum, and most of the parents who choose it for their children, are not practising members of the church, Orthodox education implemented in public schools could result in an outcome opposite to the goals of the Orthodox curriculum.     

19世纪中后期东正教在美国的社会地位

作为基督教的一个分支,19世纪中后期的东政教对美国经济的崛起和文化的进步起着积极的促进作用,但在当时大多数美国人的眼中,东正政不是基督教的主流,因此,19世纪中后期的东正教在美国的社会地位十分尴尬。     

Fundamentals of Orthodox Culture (FOC): a new subject in Russia’s schools

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.     

A critical reflection on codes of conduct in vocational education

The contemporary cultural context may be seen as presenting a moral void in vocational education, sanctioning the ascendency of instrumental epistemology and a proliferation of codes of conduct, to which workplace actions are expected to conform. Important among the purposes of such codes is that of encouraging ethical conduct, but, true to their informing instrumental epistemology, they tend to assume that ethical conduct is a formal matter: a priori, extrinsic, deductive, universal, determinate, unproblematic, incontestable, constraining and selfless. However, the context may, conversely, be seen as presenting grounds for a very different view of moral conduct as situated: immanent, intrinsic, cultural, contextualised, underdetermined, problematic, contestable, challenging and authentic. There is suggested, then, a need for vocational educators and trainers to develop the knowledge, capability, commitment and confidence to work as situated moral agents in workplaces of codified expectations to which they may be held accountable.     

THE ORTHODOX DAY SCHOOL AND ITS NONOBSERVANT POPULATION

Many of Canada's day schools¹ are experiencing a phenomenon whereby only 10 to 20 percent of their student populations reflect the school's Orthodox ideology. This ratio of observant to nonobservant is also an accurate estimate of their parent population. Yet, virtually all Canadian senior high schools² and many elementary schools of similar populations remain Orthodox in their philosophies. Such a situation can present schools and parent bodies with a variety of dilemmas: Parents are often not aware of Jewish educational goals; children are more educated than their parents; there is little parental support to many school values (eg. kashrut, Shabbat, etc.); some school values are discouraged; and parent/school tensions can result out of a lack of understanding. Such schools as Community Hebrew Academy of Toronto, Associated Hebrew Schools of Toronto,³ Herzilia Academy of Montreal,⁴ and Joseph Wolinsky Collegiate of Winnipeg⁵ all must address this issue since the observant population is a minority in their systems. Consequently, a significant percentage of their students do not subscribe to their school's philosophy. This situation is not unique in Canada. Many Orthodox day schools see their original mandate as increasing Torah awareness of all their pupils in the communities they serve.     

青少年品行障碍形成的认知分析及对策

青少年在成长的过程中极易受到他人的影响而形成不良的道德认知,进而形成品行障碍;当他们自己的认知与新的认知或行为产生冲突的时候,由于处理不当而从事不当行为或产生不道德的认知,进而形成品行障碍。教育者应加强对青少年道德认知形成的引导以及错误道德认知的矫正。     

东正教与俄罗斯民族性格

东正教是俄罗斯精神的基础和核心。在长期的历史发展中,东正教对俄罗斯民族性格产生了质的影响,俄罗斯性格的极端性、矛盾性、神秘性都可以在东正教中找到源头。宗教性是俄罗斯民族性格的本质特征。     

在课堂教学中推进素质教育的思考与探索

推进素质教育应牢牢把住课堂教学这个主阵地，各学科在课堂教学中，要从不同侧重点体现素质教育的共性，并改变原来传统的教育质量观。通过教学方法的不断创新，培养学生的综合能力和创新精神。     

论《春秋左传正义》释词的两个维度

《春秋左传正义》在释词上呈现出两个维度：其一是以词语的构成情况、使用规律为背景进行释解的语言维度;其二是以词语的古今使用情况作为释解的方向,对词语作历时态观照的历史维度。通过这两个维度,《春秋左传正义》完成了语言阐释的基本工作。     

Religious education in Russia: a comparative and critical analysis

RE in Russia has been recently introduced as a compulsory regular school subject during the last year of elementary school. The present study offers a critical analysis of the current practice of Russian RE by comparing it with RE in Sweden, Denmark and Britain. This analysis shows that Russian RE is ambivalent. Although it is based on a non-confessional religious studies approach, Russian RE also serves the interests of the Russian Orthodox Church, which aims to educate students into Orthodox Christianity, as well as the interests of the Russian state itself, which turns RE in a kind of citizenship education focusing on the patriotic upbringing of students.     

Juggling personal life and professionalism: Ethical implications for rural school psychologists

Rural communities often contain unique features that separate them from more urban communities. Although a body of research is devoted to ethical considerations for psychologists working in rural communities as a whole, much less current research is focused on working in rural schools. This paper specifically highlights ethical considerations regarding competence, multiple relationships, and confidentiality. Given that access to services within the community may be limited, school psychologists may encounter cases that are outside of their area of competence. Furthermore, due to the interconnectedness present in many rural communities, psychologists frequently have multiple relationships with those whom they have professional contact. Confidentiality may be compromised when families and school personnel also have multiple relationships. These factors must be considered by psychologists working in rural schools, and steps must be taken at the outset of practice to ensure ethical compliance. More specific means of obtaining this compliance are discussed in this paper.     

蒙古入侵期间罗斯东正教会拒绝与天主教会合并的原因

以罗马教皇为首的天主教国家乘蒙古人入侵基辅罗斯之机,企图合并罗斯东正教会。由于教皇无意于反蒙援罗、十字军对罗斯西部领土的侵犯、蒙古人对天主教国家与东正教国家的不同政策、尼西亚东正教会对基辅罗斯的宣传与影响,罗斯人最终拒绝了教皇的教会合并请求。     

A comparison of Catechesis of the Good Shepherd and Godly Play

Abstract

Catechesis of the Good Shepherd and Godly Play are the two best known variants of Montessori style Religious Education programmes. While they have much in common, there are also obvious differences. This article offers a brief outline of the distinctive features of each programme, including some analysis of their effectiveness in terms of contemporary educational research. The article identifies four areas of significant difference, namely, the understanding of the Imago Dei, the stance taken towards sacraments and sacramentality, pedagogy and the conduct of the sessions themselves. The author argues that these differences create a natural constituency for each programme. Godly Play with its heavy emphasis on the Scriptures as ‘story’ and the interpretation of the Imago Dei in terms of a ‘symbolic/language’ mediation of divine reality fits in well with the insights of mainline Protestant and Evangelical Churches. Catechesis of the Good Shepherd interprets the Imago Dei in terms of sacramentality and ontological similarity – grace building on nature through the use of the material/spiritual composition of the human person. This is better suited for use in Catholic, Orthodox and Anglo-Catholic contexts.     

试论对《文章正宗》的接受和批评

古代诗文总集的编选历史上有一个选本非常值得重视,就是《文章正宗》。南宋真德秀的《文章正宗》打破了《文选》的体例传统,以理学思想为指导来编选诗文。在真德秀之后,文章总集的编选史上便出现了四库馆臣所说的"谈理一派"。真德秀的《文章正宗》是在理学文化的大背景下产生的,是一部以理学思想为宗旨的选本。随着理学文化的兴衰,后世对《文章正宗》的接受、批评也表现出了一些历时性变化的特征。文章从三个方面来分析后人在《文章正宗》流传过程中的评价问题,可以看出理学文化、后人对文学的本质和形式的认识等方面都对这部选本的传播产生了重要影响。     

基督教的教育思想探析

在坚持人性本恶的前提下,基督教发展出一整套教育思想体系,这种教育思想在现代西方社会乃至世界范围都有深远影响。介绍并剖析基督教教育思想,揭示这一教育思想体系中的内在精神,肯定这种人类古老教育思想中对现代教育具有启示作用的合理部分,在父母针对孩子道德教育的方面具有一定的实际意义。     

God's Word, Religious Rules, and Their Relation to Christian and Jewish Children's Concepts of Morality

2 studies were conducted of children's concepts of moral and nonmoral religious rules. In Study 1, 64 Amish-Mennonite children (ages 10, 12, 14, 16) were asked to evaluate 4 moral and 7 nonmoral religious rules as to rule alterability, generalizability, and whether the status of the acts was contingent on the word of God. As a second aspect of Study 1, 64 Dutch Reform Calvinist children were asked to determine whether God's commands could make a harmful act morally right. Study 2 replicated the basic design of Study 1 with 64 Conservative and 32 Orthodox Jewish children. Findings were that subjects differentiated between moral and nonmoral religious issues. Moral rules and some nonmoral rules were seen as nonalterable by religious authorities. The status of moral (but not nonmoral) acts was generalized to members outside the religion and was not viewed as contingent on the existence of statements from God. Judgments regarding moral issues were justified in terms of justice and human welfare considerations; nonmoral issues were evaluated in terms of their normative status. Some denominational and age effects were found. Findings supported the proposition that social knowledge is constructed within conceptual systems that represent fundamental categories of social experience.