David Carr on Religious Knowledge and Spiritual Education

This paper is a reply to David Carr's two recent articles on religious education in this Journal . It argues that the examples Carr cites as distinctively religious are not, and that the present emphasis in schools on education about (rather than in) religion is justified.     

迁移教学:格物致知

迁移是一种普通的心理现象,也是一种常用的教学方法.在现代教学的实践中,应有一定的地位.文章试图分析、概括、综合迁移的历史背景及现实的教学意义,给迁移的教学方法赋予新的内涵,在科学的发展现指导下,实事求是地论述迁移在教学中的作用,使学生了解、懂得、掌握迁移的教学方法,从而达到格物致知的教学效果.     

The Characteristics of Religious Education Teachers and Respecting Diversity in Religious Education in Croatia

The first part of the article deals with the European and, specifically, Croatian sociopolitical and cultural framework of inclusive pedagogy and presents its basic postulates. The second part contains answers to questions linked to the treatment of differences in religious education in Croatia and characteristics of teachers that can be linked to this theme. It presents and interprets the results of a quantitative study conducted in April 2015 among religious education teachers of various religious communities that teach religion in schools (N = 471).     

Critical Religious Education and the National Framework for Religious Education in England and Wales

In our teaching, research, and community service, both of us have sought to engage and extend the work of interfaith education. We write from our perspectives as a Jewish educator and as a Christian educator. Both of us have experienced the gifts and challenges this work engenders. The purpose of this article is simple: to offer a typology for understanding several of the active strategies for interfaith education. By demonstrating some of its strengths and challenges, we hope to spark a discussion and generate new practices.     

Moral and Religious Education

Abstract

Kohlberg's developmental theory of moral reasoning postulates a supremely adequate form of moral thinking to which all other stages are tending, labelled Stage Six. Kohlberg identifies this with a principle of justice, though without adequately justifying the elimination of other autonomous universal principles. The claim that this principle provides consistent, reversible and universalizable moral judgements is criticized: by itself a purely formal principle of justice can provide no particular moral judgements at all; for that we need independent values, such as the value of life which Kohlberg appeals to, but does not justify, in his discussions of the Heinz dilemma. More generally there is no reason to expect that any form of moral reasoning will be supremely adequate in Kohlberg's sense, providing a solution to all moral problems and dilemmas. The principle of justice is merely one among the many specifically moral principles which Kohlberg locats at Stage Five, albeit the one which he personally happens to favour.

Perhaps the most striking feature of Lawrence Kohlberg's many accounts of his cognitive‐developmental theory of moral reasoning is the crucial importance which he attaches to the form of reasoning labelled Stage Six, when it is a stage of development that only a tiny minority of individuals actually attain. Indeed it appears that even that number has had to be revised downward in the light of changes to the theory and scoring system, until it begins to seem that only a handful of saints and heroes, such as Socrates or Martin Luther King, remain. In fact so slender is the empirical evidence for a separate form of Stage Six reasoning that the official scoring manual (Kohlberg et al., 1977) prefers to ignore it altogether. Clearly, then, the case for Stage Six must be almost wholly theoretical, not to say philosophical, as the supremely adequate form of moral thinking to which all other stages are tending. And by the same token it may seem that criticisms of Kohlberg's claims for Stage Six will leave the rest of the theory untouched. But that, I think, is to underestimate the significance of Stage Six. It is the apogee of his system, providing both a focus and a rationale for the stage‐development that allegedly leads to it; it is as crucial to the theory as Kohlberg's own writings make it. Without Stage Six the cognitive‐developmental account stands in need of radical re‐thinking, to put it no higher.     

关于加强大学生宗教知识教育的思考

大学生是建设社会主义和谐社会的中坚力量,加强宗教知识教育有助于大学生正确认识宗教文化现象、正确分析宗教问题、正确对待宗教信仰。针对当前大学生思想实际,要充分发挥“两课”主渠道、主阵地作用,不断创新教育形式和方法,积极开展深入细致的思想政治工作,切实加强科学精神教育、马克思主义宗教观教育和党的宗教政策教育以及宗教知识教育。     

宗教理解与教育

宗教理解与教育的重要性是由宗教在现实社会的影响与作用所决定的.宗教作为人类历史上一种悠久而普遍的社会现象,是人类特有的精神生活的组成部分.当前在世界50多亿人口中,信仰宗教的人约占75%.宗教反映了信教者的世界观、人生观和价值观,并指导着他们社会生活中的方方面面.此外,宗教既是一种上层建筑,又是一种有组织的社会实体,也是一种社会文化现象和文化载体.它直接影响到许多国家和民族的政治体制、政治生活以及文学艺术、伦理道德、哲学历史等诸多文化领域.尤其令人关注的是,在当今世界上,不少国家与地区的战争与冲突中,大都有宗教的矛盾交织在其中,而且这种现象大有上升的趋势.……