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In this article we aim to open a new line of debate about religion in public schools by focusing on religious ideals. We begin with an elucidation of the concept ‘religious ideals’ and an explanation of the notion of reasonable pluralism, in order to be able to explore the dangers and positive contributions of religious ideals and their pursuit on a liberal democratic society. We draw our examples of religious ideals from Christianity and Islam, because these religions have most adherents (...) |
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An education for cultural coherence tends to the child’s well-being through identity construction and maintenance. Critics charge that this sort of education will not bode well for the future autonomy of children. I will argue that culturally coherent education, provided there is no coercion, can lend itself to eventual autonomy and may assist minority children in countering the negative stereotypes and discrimination they face in the larger society. Further, I will argue that few individuals actually possess an entirely coherent identity; (...) |
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The social capital literature has focused on the functional and structural properties of social relations, partially neglecting the way in which they are experienced by individuals. Drawing on anthropological and social theory, this article distinguishes two ideal-typical forms of social capital — reciprocity and trust — based on the meaning of the social relations that embed them. Reciprocity is the type of social capital embedded within personal relations, triply defined in the factual, social and temporal dimensions by co-presence, reciprocity and (...) |
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This paper suggests that empirical educational research has not, on the whole, been treated well by philosophers of education. A variety of criticisms have been offered, ranging from triviality, conceptual confusion and the impossibility of empirically studying normative processes. Furthermore, many of those who criticise, or dismiss, empirical research do so without subjecting any specific examples to careful scholarly scrutiny. It is suggested that both philosophy of education, and the empirical research enterprise, stand to profit if philosophers pay more attention (...) |
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Traditional (especially religious) education draws on a received vision of the good life to guide its educational efforts. But rich traditions have multiple visions of the good life. Educators who aspire to openness as well as rootedness seek canonical stories that raise for discussion these multiple visions. Such discussions negotiate a relationship with outside, majority culture, but also foster rich internal discussion on the meaning of life. They allow for the growth of tradition in the light of changing reality, as (...) |
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Traditional (especially religious) education draws on a received vision of the good life to guide its educational efforts. But rich traditions have multiple visions of the good life. Educators who aspire to openness as well as rootedness seek canonical stories that raise for discussion these multiple visions. Such discussions negotiate a relationship with outside, majority culture, but also foster rich internal discussion on the meaning of life. They allow for the growth of tradition in the light of changing reality, as (...) |
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Traditional education draws on a received vision of the good life to guide its educational efforts. But rich traditions have multiple visions of the good life. Educators who aspire to openness as well as rootedness seek canonical stories that raise for discussion these multiple visions. Such discussions negotiate a relationship with outside, majority culture, but also foster rich internal discussion on the meaning of life. They allow for the growth of tradition in the light of changing reality, as well as (...) |
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This paper suggests that empirical educational research has not, on the whole, been treated well by philosophers of education. A variety of criticisms have been offered, ranging from triviality, conceptual confusion and the impossibility of empirically studying normative processes. Furthermore, many of those who criticise, or dismiss, empirical research do so without subjecting any specific examples to careful scholarly scrutiny. It is suggested that both philosophy of education, and the empirical research enterprise, stand to profit if philosophers pay more attention (...) |
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Summary Recent concern with the academic performance of schools has led a number of local education authorities to develop systems for measuring the ?added value? that can be attributed to particular institutions in their control. An analysis of data published by one Midlands shire county on the performance of A level candidates in 1992 raised questions about the relative levels of academic achievement of pupils who remained within the Catholic school system compared to those who transferred to local authority institutions (...) |
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Much of the political and public debate about faith-based schooling is conducted at the level of generalised assertion and counterassertion, with little reference to educational scholarship or research. There is a tendency in these debates to draw upon historical images of faith schooling (idealised and critical); to use ideological advocacy (both for and against) and to deploy strong claims about the effects of faith-based schooling upon personal and intellectual autonomy and the wider consequences of such schooling for social harmony, race (...) |
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It is generally acknowledged that school discipline is failing. Through a comparison of two very different disciplinary situations, I inquire into possible causes of failure and conditions of success. The argument is made that if discipline is to succeed, students must believe in and identify with the goals it is designed to support. Questions are raised as to just how embracing (pervasive throughout school life), lofty (transcending the classroom), and moralized (emphasizing social over personal) such goals should be. Without specifying (...) |
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The present study analyses education policy in Slovakia and determines the role of the church in education governance and the church–state relationship in education policy. The church–state relationship is also evident in the specific constellations of the national curriculum. The study highlights the de-secularisation trend in education policy and curricula and identifies the links between religious and nationalist education content, which are largely a relic of the historical era of Slovak statehood building. It also analyses Ethical Education, which is a (...) |
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Originating in the United States, a Gay/Straight Alliance (GSA) is an in-school student club whose focus is on making the school a safe space for lesbian, gay, bisexual, transgender and queer students and their straight allies by raising awareness about, and hopefully reducing, school-based homophobia. The ongoing struggle for GSAs in Canadian Catholic schools is one example of how clashes continue to be played out between Catholic canonical law and Canadian common law regarding sexual minorities. This paper draws upon Foucault’s (...) |
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Concerned with interreligious conflict in Indonesia, this study seeks to describe and evaluate the current citizenship education that has been designed and implemented for a democratic multireligious Indonesia. The context for the study, outlined in Chapters 1 and 2, is contemporary Indonesian society. Three features of this society are highlighted as especially significant. First, it is characterized by a wide diversity of religious groups. Second, it is governed by the state which acknowledges religious diversity with an official stance of interreligious (...) |
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