Religious belief: the main impact on the perception of the nature of science on student teachers

This study aims to examine the affect of the degree of religiosity of student teachers, and their nationalism and scientific background on their perception of the nature of science (NOS). First year Arab and Jewish religiously observant, traditional and secular students in Israel (101 in number) with different scientific backgrounds participated in the study. The students completed a closed questionnaire with 35 statements that explored diverse aspects of the perception of the NOS. The findings show that previous scientific knowledge or belonging to the Jewish or Arab nation barely impacts the perceptions of the NOS. In contrast, religious belief, whether Jewish or Muslim, had significant impact. The more religious the students the greater weight they afforded culture and society versus science, and their support of the freedom of inquiry and of the tentativeness of science declined. The educational implications of the findings are discussed in view of the social increase in dogmatic religious belief alongside the unreserved exacerbated skepticism of every truth. Emphasis is placed on reinforcing the liberal dialogue approach that does not fear criticizing tradition, according to which it is possible to educate to critical thought without negating religious belief.     

理论理性规定的古希腊大学学术职业

古希腊哲学家以求知为本性,执着于探索真知,用渊博的知识和高尚的品质教化城邦。为此古希腊哲学家扮演着大学教师的社会角色。作为哲学家的古希腊大学教师不仅学识渊博,而且善于通过多种教学方法引导学生学习。为了更好地追求普遍知识和价值,他们在年轻时跟随一名或者多名著名的哲学家学习知识,并自发地建立了学园。由此,古希腊学术职业打上了理论理性的烙印。     

论实用主义真理观的嬗变

实用主义真理观的演变有两个趋向：从研究真理的性质到研究真理的接受标准(条件)；从关注效用到关注人类幸福。肯定真理与价值相互渗透，主张对话和交流是探求真理的一种方式值得借鉴。否定真理的客观性，主张主观真理论是错误的。     

INSIGHTS FROM PRACTICE

This essay, in discussing religious education in the Netherlands, takes its starting point in the dual Dutch educational system of denominational private schools and public state schools. For several reasons, the stringent dividing line between religiously neutral state schools and religious or denominational schools is no longer defensible. On the basis of an empirical as well as a normative line of thought, the author argues for multireligious schools. Such schools would meet the demand for coherence‐‐and, thus, particularism‐‐ by stressing the need for a stable primary‐ and secondary‐school culture, and at the same time would address the plurality of social, cultural, and religious traditions among students.     

Genuine Religious Tolerance: Is It a Thing of the Past in Public Schools?

The so-called Culture Wars have made the issue of religious tolerance in schools more confusing than ever. Where once free speech trumped nearly every concern in these wars in the public schools, there is now great concern about whether messages put out are politically correct. The preoccupation teachers now have with avoiding speech or themes likely to get them into trouble has led to a new form of censorship. The authors explain that free speech in the educational forum requires respect for every earnest attempt to get at a legitimate truth claim. In matters religious, this epistemic openness is no longer respected. The argument below does not encourage teachers to engage in debate among students in matters religious, or even to encourage it. Nor are the arguments below aimed at introducing religious discourse as a means of developing skills of critical thinking as the feminist, moral philosopher Nel Noddings has previously recommended. The argument simply concludes with the modest recommendation that teachers be more conscientious about indirectly censoring or trivializing student religious speculations.     

试论消费"真实"的美学意义和文化内涵

对于"真实"作为消费元素在当代审美文化中的凸现,理论界的态度显得过于悲观和偏激.尽管在后现代语境中,"真实"被视为一个相当危险的符号,但这并不意味着它已经毫无意义.如果摆脱对西方批判理论的过度依赖,从现代化进程以及我国的特殊语境来审视,就会发现"真实"在当代消费文化中的浮现不仅是必然的,而且是必要的,尤其是当"真实"指向生活原态这一维度时,更加具有了不可替代的文化功能和美学价值.     

ACADEMIC VALUES AND SERVICE CONFLICTS

This article examines relationships among the values of service, truth, freedom, justice, and community. Service is the most important purpose of higher education. Other academic values can cloud or clarify this purpose. The article is based on the premise that clarification is preferable to confusion and that congruence is better than conflict. If a professor's values and actions are in conflict with service, then he might be ineffective and unethical. The author concludes that professors should value truth as a means for service to society, not as an end in itself. Freedom, too, is not an end. It protects the search for truth, not individual enterprise. Justice eliminates the excesses of freedom; it protects everyone with fairness. If justice is the guide for resolving individual conflicts, then community is the glue that bonds the academy together. Community makes fair service more imperative than selfishness.     

价值与真理的有用性问题

价值的本质只能是客体对于主体有用 ,而不能是主体对于客体的价值认识、价值判断。真理的本质只能是主体对于客体的认识如实即符合实际 ,而不能是真理对于主体有用。对于一事物的全部真理性认识可以相对地区分为事实真理和价值真理。价值真理不等于真理的有用性价值性 ,它们在反映对象和具体内容上是有很大区别的     

Conveying a Stance of Religious Pluralism in Children’s Literature

Religious discrimination is a global concern, as social dissonance and devastating violence result from religious intolerance. In order to develop socially competent, global citizens and create a peaceful society, religious diversity must be explored in public school classrooms; yet it remains a controversial and seldom addressed topic. Children’s literature that conveys religious pluralism can help teachers start this crucial conversation. A content analysis of 14 religiously pluralistic texts was conducted to understand how children’s authors enact a pluralistic stance. Findings indicate that fiction authors employ five main archetypes to express messages of religious pluralism: the questioner, one truth believer, counterpoint character, atheist, and coach. Both fiction and nonfiction authors confront issues of religiously disguised violence, provide educational information about religious beliefs and practices, emphasize commonalities between religions, maintain an assertive and respectful voice when describing religious beliefs, and highlight the existence of multiple spiritual paths. Implications of these findings for classroom practice are discussed.     

正确理解和贯彻党的宗教政策坚持抵制宗教对教育的渗透

宗教既是存在于人们头脑之中的思想信仰，又是一种客观的社会存在。必须要弄清宗教信仰自由与宗教自由，宗教信仰自由问题与宗教自由，非法宗教活动以及民族分裂主义之间的本质区别，坚持正面教育的原则，坚持用科学的理论，正确的思想占领校园，教育引导师生，坚决抵制宗教对教育的渗透。     

论科学的目标追求

在真理与价值的问题上，科学不是片面地“求真”或“求善”，而是两者的有机统一；在解释与预测的问题上，科学不能满足于对现实或过去做出解释，而应该借助于预测探索未来，以规范和调整人类自身的活动；在科学内部的关系上，自然科学和人文社会科学不应相互排斥和对峙，而应在交流和合作的基础上，实现二者的互补，达到科学的内部统一。     

Knowledge and Truth in Religious Education

It is reasonable to expect, with regard to any traditional academic subject, that it should be capable of being made good sense of as a rational form of knowledge or enquiry focused upon the discernment of truths of one sort or another concerning the world or human affairs. One curriculum area which has generally been held to be problematic in this respect, for a mixture of epistemological, social, ethical and pedagogical reasons, is that of religious education. In the first place, then, this paper is concerned to expose some of the confusions which have been allowed to obscure the nature of religious enquiry as a viable rational enterprise, Second, however, the paper also attempts to develop a coherent und workable account of the nature and operations of knowledge and truth in religious enquiry.     

Public Funding for Religious Schools: Difficulties and dangers in a pluralistic society

In the United States, payment of public tax money to religious institutions— including religious educational institutions—has traditionally been subject to rigorous restraints. Interpreting the First Amendment to the United States Constitution, the Supreme Court has long held that state-mandated financial support of religious institutions tends to corrupt both religion and government, and is a violation of conscience for those who must fund religions with which they may bitterly disagree. Recently, advocates of state aid for religious education have attacked these principles, arguing that they fail to recognise the religious tolerance that American society has achieved. This article defends the traditional restraints. It argues that Americans in fact embrace a limited form of religious diversity, one that tends to be tolerant of familiar, mainstream religious groups, but is distinctly intolerant of others. Indeed, recent polls indicate that the equal funding of all religious groups—as the Constitution's principle of equality would demand—is highly controversial and supported by few Americans. It is argued that traditional restraints on public funding of religious institutions in the USA are rooted in a fundamental truth: that religious differences in pluralistic societies are often deep, divisive, and volatile, and that the financial enmeshment of religion and government serves neither religion, government, nor the atmosphere of tolerance upon which diverse societies depend.     

论价值真理及其与科学真理的关系--《系统价值学》之一

文章认为,“价值真理”概念是客观存在的,但它不是与“事实真理”而是与“科学真理”对举的概念。在“事实”层面上,只存在“真实”概念,“价值真理”是建立在“价值实事”基础上的。价值真理就是认识对客观事物现象固有价值本质的揭示。由于价值是系统性存在,所以,它具有区别于科学真理的特指性特征。同一客体,对不同价值主体而言,可以得出“好得很”与“糟得很”这样对立的价值真理认识。但这种价值真理认识,必须建立在科学真理认识基础上,把握客体对主体真实的、本质的利益关系,否则,就没有价值真理可言。     

论大学生自我调查在思想政治教育中的作用

大学生自我调查有利于提高思想政治教育的针对性和决策的科学性,有利于实现思想政治教育方式的转变,有利于引导学生进行自我教育.要充分发挥它在高校思想政治教育中的作用,必须把思想政治教育作为校园调查的目标之一,坚持实事求是的原则,注重发挥集体自我教育和教师的引导作用.     

The living art of religious education: a paradigm of hermeneutics and dialogue for RE at faith schools today

ABSTRACT

In light of ongoing debates about religious education as hermeneutical, this contribution proposes a ‘hermeneutical-communicative’ (HCM) paradigm for RE through the development of a twofold reflection: (a) a critical (re-)evaluation of the theological and anthropological foundations for RE in light of (b) a context marked by religious and philosophical diversity, disaffiliation and ‘areligiosity’. In this way, the HCM approach proposes an identity for RE that lies at the intersection of ‘hermeneutical’ and ‘dialogical’. Drawing upon theologies of interreligious dialogue, this contribution first analyses four paradigms for RE (exclusivism, inclusivism, pluralism, particularism) and then advocates for a hermeneutical-communicative approach characterised by an emphasis on interreligious ‘literacy’, philosophical and religious hospitality and inter-hermeneutical dialogue. Such a paradigm results in a number of implications for practice, including sensitivity to ‘big questions’ in life, engagement with the Gospels and the faith tradition, respect and appreciation for other avenues in the search for meaning and identity, and attention to the personal growth of young people.     

关于戴维森真理观的合理性探究

戴维森的真理观是在塔尔斯基关于形式语言的语义学真定义思想的基础上构造起来的,但又与塔尔斯基的语义学真理理论有所不同。在戴维森的真理观中,真理是作为意义的一个初始概念,语句的意义是由语句的真值条件给出,并在其中增加了两个因素;一个是时间,另一个就是说话者,使得是真的语句与被认为是真的语句相互关联。通过对戴维森真理观的探究,他的真理理论并不是一个合理的、成功的真理理论,因为他总是不能摆脱意义与真的关系中来讨论的语句的真。     

大学文化的本质是求真育人

大学的本质是研究学术、追求真理、创造知识、创新价值观和培育人才,其最本质的是求真育人,大学文化要建立在这个本质特征之上。大学具有传承文化、选择文化和创新文化的功能,所以它有引领社会先进文化的责任。大学的文化建设重在学校领导和教师的学风建设及人格建设上。大学文化是社会文化的组成部分,大学文化首先要认同社会的主流文化。我们要在各种文化冲突和融合中,选择符合国情,符合我国社会主义核心价值观的优秀文化,创造中国特色的大学新文化。     

弗雷格真理论研究

真理问题是一个古老而常新的哲学难题。现代逻辑创始人弗雷格以独特的方式追求真：他从语言分析角度出发,运用逻辑分析方法得出真是无法定义的基始概念,真与句子紧密相关,他把真化归为句子的真,并借助句子和真来说明什么是思想,真存在于断定句中,句子的意义是思想,句子的意谓是真值。     

继承中国传统宗教文化 发展现代宗教休闲

以佛道二教为主的中国传统宗教文化,其对现代休闲的意义与价值主要体现在两个方面：一是藉助于宗教休闲文化可提高休闲活动的创造性与建设性,克服非积极的休闲方式带来的负面效果;二是宗教休闲有助于改善休闲者的健康状况,实现身心的和谐统一.发展适应时代要求和社会需要的现代宗教休闲,应遵循如下原则：以服务社会大众为根本宗旨;与传统宗教的现代转型相结合;保持必要的宗教神圣性和超越性.在遵循这些原则的基础上,可从彻底取消寺庙的门票收费、大力推广普及寺庙休假、充分利用现代科技手段弘扬宗教休闲文化、探索发展宗教休闲文化产业等方面着手,推进现代宗教休闲的发展.