THE TEACHER AND THE PROJECT PRINCIPLE

This article presents an initial exploration of the teaching of ethics by religion teachers in second level schools in Ireland. It is set against the moral issues faced in Irish society and the President's Ethics Initiative. The article examines the difference between the practice of morality and the science of ethics as well as ethical theories and traditions. It provides a brief background to Irish education at second level before turning to the results of the survey. It is the author's view that there is considerable teaching of ethics by religion teachers at second level schools in Ireland.     

THE TEACHING OF ENGLISH IN SECONDARY SCHOOLS

Most research into religious education has concentrated upon older children, but this paper reports findings obtained from the teachers of junior (seven to II years old) school children. From the content of religious education lessons and the overall religious sub‐cultures of classroom and school, conclusions are drawn about the religious socialization process of the child. A distinction is made between the child's own religious quest for meaning and the Christian culture which is generally accepted in Britain and taught in school. The child's religion is divided into the cognitive and the emotive while the socialization process is treated as cognitive, explicit and implicit. The general conclusion reached is that religious education lessons do not respond to the child's own cognitive level and are thus likely to confuse, whereas the religious life of classroom and school leads to an emotive affinity with Christianity. Thus ambivalence towards the Christian religion is produced in the child.     

水书与水族阴阳五行关系分析

水字是水族人民的古老文字,水书是水族人民的古老典籍,是水族的百科全书和易经。水族先民为了满足生存和理智的需要,把汉文化中的阴阳五行思想加以吸收,并结合水族的传统思想,形成了水族的阴阳五行思想,同时以水书的形式将其记录和传承下来。水书是作为水族阴阳五行思想的载体而存在和发挥作用的。     

现代性与宗教

作者从宗教的产生入手,由宗教的本质探讨了宗教存续的必然性,进而认为宗教与科学并非必然是对立的,宗教也并非必然是非理性的,现代化对宗教的世俗化的的影响也并非如人们所想的那么乐观或悲观,在中国现代化建设当中高级宗教也自有其发挥建设性作用的余地.     

One's reborn every minute: Carter's religious appeal in 1976

An analysis of Jimmy Carter's handling of religion in the 1976 presidential campaign demonstrates that Carter was aware of the potential advantage of emphasizing his religion. In fact, once he became aware of the advantage, he escalated his references to his religion while also attempting to mollify those turned off by his religiosity. The author concludes that Carter's decision to stress his religion was a conscious political decision and that that decision helped Carter win the presidency.     

Teaching Religion in Public Schools: Review of Warren A. Nord,Does God Make A Difference?

In this review of Warren Nord's Does God Make a Difference? Taking Religion Seriously in Our Schools and Universities, Walter Feinberg provides a detailed analysis of Nord's argument that the study of religion should be constitutionally mandated as a corrective to the overwhelmingly secular course of study offered in contemporary public schools and universities. Nord bases his claim on both constitutional and educational grounds. His constitutional argument is that, due to their secular bias, schools fail in their requirement to take a neutral stance toward religion; he contends that this creates a school environment hostile to religion that thus requires a legal remedy. Nord's primary educational argument is that religion courses are needed to counterbalance the secular bias dominant in public schools and universities. Feinberg delineates how Nord's constitutional argument fails and how his educational argument has serious flaws and contradictions. According to Feinberg, a stronger argument for mandating courses on religion in schools would be that because public schools exist in a religiously infused environment, it is important for students to be exposed to alternative understandings that promote reflection on and criticism of one's own beliefs, including religious beliefs. Feinberg concludes that if religion is to be taught in the public schools, it needs to be justified on civic rather than religious grounds.     

苔丝悲惨命运的必然性

针对《德伯家的苔丝》中苔丝的悲剧命运,从苔丝的悲惨遭遇到最后遭到的不公平审判,本文提出了资产阶级根源和经济根源、资产阶级的虚伪道德以及伪善的宗教和不公的法律等三个观点,并通过对这三个方面的论述,从中得出英国资本主义统治时期的社会黑暗。     

中国化马克思主义宗教历史观研究

中国化马克思主义宗教历史观就是中国共产党将马克思主义宗教观与中国宗教的具体实际相结合,而揭示的关于宗教产生与存在的根源、演化过程及其消亡规律的观点.宗教的产生有自然、社会和认识论以及其它复杂的根源;宗教在社会主义社会仍有存在的根源;宗教演化是有自身规律的,不能用行政命令的方式消灭宗教,要积极引导宗教与社会主义社会相适应,发挥宗教在促进社会和谐方面的积极作用.     

论高校校园的“伪宗教”现象

中国高校中虽然较少传统意义上的宗教信徒,但却不乏参与伪宗教者。这主要体现在宗教的娱乐化和娱乐的宗教化。宗教的娱乐化表现为,某些高校学生不关注宗教教义,也不固守于宗教程式,只是借着宗教之名,达到某种娱乐的目的,如圣诞节;娱乐的宗教化表现为,因为自身的特殊需要．将西方的某种娱乐元素予以了宗教神秘化,试图以此来干预生活和人生,如星座学。这些“伪宗教”在高校大行其道,反映出了我们的校园文化建设中还存在着不少问题。     

THE COLLEGE

Working on the theological grounding of God's fellowship, this article identifies the manifestations within which the theology of divine nearness is appropriated in television narratives that revolve around issues of enslavement and healing in Philippine media. Second, it describes the conversion of this warm reception into patronage of the divine nearness responding to the human need for healing. This warm reception underscores the role of faith in the daily grind of life for an ordinary Christian viewer. This new space in media presents the merging of religion and media through narratives of healing in the context of human suffering.     

ONE HUNDRED YEARS OF THE RELIGIOUS EDUCATION ASSOCIATION

Abstract This article examines the historic character and mission of the REA with a view toward the role of this journal in the life of the Association. Early social influences are explored in relation to the Association's unfolding vision of “a democracy of God” in which religion would be a central enterprise of an educated citizenry. George Albert Coe, Harrison Elliott, Herman Wornom, and Randolph C. Miller are discussed as primary shapers of the REA and the field through the mid-twentieth century. The author concludes with challenges to rediscover or renegotiate the relevance of the REA's historic mission in the midst of contemporary opportunities and pressures of economic globalization, geo-political turmoil, and religious and cultural diversity.     

图腾信仰:个体与社会连接的方式——读《宗教生活的基本形式》

涂尔干的宗教社会学思想一如既往地体现了社会唯实论的主张,认为宗教是社会性的,其本质在于神圣与凡俗的二元对立。同时,他跳出泛灵论与自然崇拜之争,认为图腾信仰才是宗教真正的起源。图腾是一种符号,是一种关于匿名的非人格的力的宗教。图腾有集体与个人之分。集体欢腾作为图腾信仰的核心表现形式,将个人与社会联接起来,使社会秩序实现良性运行。     

An Exploration of Moshe Greenberg's Religious Vision and its Manifestation in His Bible Scholarship and Writings on Bible Education

This article is an attempt to explore the religious vision of Moshe Greenberg in some detail, and in particular, to analyze how his approach to education is applied to and reflected in his ideas about the teaching and learning of Bible, and in his own Bible scholarship itself. The paper examines the connection between Greenberg's philosophy of religion and Wilfred Cantwell Smith's conception of religion as a collection of religious “symbols,” one of which is the sacred text itself. The article includes an analysis of Greenberg's Bible scholarship and writings on Bible education.     

Critical Review of Mary Midgley's Intelligent Design Theory and Other Ideological Problems

Mary Midgley's pamphlet Intelligent Design Theory and Other Ideological Problems has been a widely read contribution to discussions of the place of creationism in schools. In this critique of her account, I outline Midgley's view of the relations between science and religion, her claims about what material can legitimately appear in science lessons, and her account of the nature of religion. I argue that she is mistaken in all three areas, and show that her most plausible reply to these criticisms also fails. Finally, I offer some thoughts on the proper relations between science and religion in the classroom.     

Education,Religion, and a Sustainable Planet

Religious pluralism led to the colonies' separation of church and state by 1776, to Mann's campaign for common schooling, and to the complete secularization of public schools by 1900. The dependence of Western theology upon untenable Greek metaphysics justifies an explanation that the evolutionary purpose of religion was to promote personal integration and social cohesion. This also occurs in civic religion, herein explicated as the common faith established by truths from intersubjectively valid inquiries and by experienced qualities (i.e., the goodness) of things in the natural, societal, and lived worlds of the natural and social sciences and humanities. This promotes natural piety and a sustainable planet by grounding education in the child's being in the world. The inclusion of formal religion in the public school curriculum is considered, but unnecessary, because schools already promote individual development and social cohesion through education for citizenship, etc.     

The Service of the Association∗

This article begins with an acknowledgment of the complexities of religion's position in the English school system that open it to diverse interpretations. It uses research in a variety of schools to illustrate three different approaches to religion: doxological, sacramental, and instrumental, founded, respectively, on certain faith in God, on openness to the possibility of God, and on a default scepticism. The contested nature of religion's place in schooling is acknowledged and, in response, both secular and religious reasons are given for hearing religious voices in the educational sphere. The argument is made that an equitable religious-and-secular settlement is dependent on “religiously understood” religion being allowed into the conversation. The relationship between penultimate and ultimate is used to analyze each of the three approaches for their engagement with “religiously understood” religion and their contributions to religious and secular understanding.     

TESTS IN JEWISH HISTORY

In the years following Manny Gamoran's retirement, we would meet often to talk, not just of our mutual educational concerns, but of theology. This was an old bond between us dating back to my student years in Cincinnati. The substance of these conversations, though they wandered over many an issue, was ultimately the same. Manny could not understand why I found Mordecai Kaplan's view of God intellectually inadequate and pro‐grammatically dangerous, though I agreed with a number of Kaplan's views on the Jewish community and supported a number of his practical proposals. Manny's loyalty to the Power that makes for salvation never faltered. His constancy almost persuaded me where his arguments did not.

Since leaving the Commission on Jewish Education of the Union of American Hebrew Congregations as Manny's successor, I have had the time to re‐read Kaplan's major works. This has enabled me to make my part in that long discussion clearer. I regret most sincerely that Manny is no longer able to meet my arguments with his great patience and undaunted resistance. In his memory then, I should like to analyze one aspect of Kaplan's view of God which has not received appropriate attention.     

COMMUNITY COLLEGE BOARDS OF EDUCATION: THE PUBLIC KNOWLEDGE GAP

This investigation was designed to determine the knowledge and opinion of the public about locally elected community college area boards of education. Research questions included the extent to which the public was aware of both composition and activities of the boards, how the public believes the board works, public's sources of information, general public opinion, and extent of public involvement. The population included adults living in a selected midwest state geographically divided into subpopulations for each technical community college area of the state.

The information indicated that community college boards need to take a serious look at their public image and do a much better job of communicating to their constituents.     

Three Misunderstandings of Plato's Theory of Moral Education

In this essay, Mark Jonas argues that there are three broadly held misconceptions of Plato's philosophy that work against his relevance for contemporary moral education. The first is that he is an intellectualist who is concerned only with the cognitive aspect of moral development and does not sufficiently emphasize the affective and conative aspects; the second is that he is an elitist who believes that only philosopher‐kings can attain true knowledge of virtue and it is they who should govern society; the third is that he affirms the realm of the Forms as a literal metaphysical reality and believes that for individuals to attain virtue they must access this realm through contemplation. The goal of this essay is to correct these misconceptions. The rehabilitation of Plato's reputation may enable future researchers in moral education to discover in his philosophy new avenues for exploring how best to cultivate virtues in students.