Search results for 'Religion Study and teaching' (try it on Scholar)

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  1.  12
    Assist Prof Dr Aytekin Demircioğlu (1998). An Evaluation of the Concepts and Problems of Philosophy of Religion in Terms of Teaching Religion: A Study Into the Units of Philosophy of Religion and Religious Concepts in the Programs of Teaching Philosophy. Philosophy 2 (25):36.
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  2.  3
    James Amanze, F. Nkomazana & Obed N. Kealotswe (eds.) (2010). Biblical Studies, Theology, Religion, and Philosophy: An Introduction for African Universiteis. Zapf Chancery.
    This book introduces the study of Biblical studies, theology, religion and philosophy from an African perspective. The book comprises twenty six chapters divided into four sections.
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  3. Eleanor Abdella Doumato & Gregory Starrett (eds.) (2007). Teaching Islam: Textbooks and Religion in the Middle East. Lynne Rienner Publishers.
     
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  4.  2
    Iulia Grad (2010). Sebastian Şebu, Monica Opriş, Dorin Opriş, Metodica predării religiei/ Methodology of Teaching Religion. Journal for the Study of Religions and Ideologies 6 (16):177-178.
    Sebastian Şebu, Monica Opriş, Dorin Opriş, Metodica predării religiei (Methodology of Teaching Religion) Reîntregirea Publishing House, Alba Iulia, 2000.
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  5.  21
    Ninian Smart (1968). Secular Education and the Logic of Religion. London, Faber.
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  6. J. S. Krüger (1982). Studying Religion: A Methodological Introduction to Science of Religion. University of South Africa.
     
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  7. Clement Charles Julian Webb (1929). Religion and the Thought of to-Day. London, Oxford University Press, H. Milford.
     
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  8.  10
    Walter Feinberg (2013). Teaching Religion in Public Schools: Review of Warren A. Nord, Does God Make A Difference? [REVIEW] Educational Theory 63 (4):431-438.
    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 (...)
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  9. Samuel U. Erivwo & Michael P. Adogbo (eds.) (2000). Contemporary Essays in the Study of Religions. Fairs & Exhibitions Nig. Ltd..
     
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  10. Theodore Meyer Greene (1951). Religious Perspectives of College Teaching in Philosophy. New Haven, Edward W. Hazen Foundation.
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  11.  1
    Daniel Vázquez (2014). Reflections on Tutoring Ancient Greek Philosophy: A Case Study of Teaching First-Year Undergraduates in the UK. Studying Teacher Education 10 (2):117-129.
    This is a case study of my reflections on teaching a first-year undergraduate tutorial on Ancient Greek Philosophy in the UK. This study draws upon the notion of reflective practice as an essential feature of teaching, in this case applied to Higher Education. My aim is to show how a critical engagement with my teaching practices and the overall learning experience modified, developed, or strengthened my practices, attitudes, and teaching philosophy during the course of (...)
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  12. Kearsley Stewart (2015). Teaching Corner: The Prospective Case Study. Journal of Bioethical Inquiry 12 (1):57-61.
    Over the past decade, global health has emerged as one of the fastest growing academic programs in the United States. Ethics training is cited widely as an essential feature of U.S. global health programs, but generally it is not deeply integrated into the global health teaching and training curricula. A discussion about the pedagogy of teaching global health ethics is long overdue; to date, only a few papers specifically engage with pedagogy rather than competencies or content. This paper (...)
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  13. Michael J. Dodds (1986). The Unchanging God of Love: A Study of the Teaching of St. Thomas Aquinas on Divine Immutability in View of Certain Contemporary Criticism of This Doctrine. Éditions Universitaires.
     
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  14.  15
    Mohammed Y. A. Rawwas, Ziad Swaidan & Jamal Al-Khatib (2006). Does Religion Matter? A Comparison Study of the Ethical Beliefs of Marketing Students of Religious and Secular Universities in Japan. Journal of Business Ethics 65 (1):69 - 86.
    This study was designed to examine the determinants of and differences between the ethical beliefs of two groups of Japanese students in religious and secular universities. Multiple regression analysis revealed that students of the Japanese religious university perceived that young, male, relativistic, and opportunistic students tended to behave less ethically than did older, female, and idealistic students. Students of the Japanese secular university perceived that male, achievement-oriented, and opportunistic students tended to behave less ethically than did female and experience-oriented (...)
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  15. Frederick Charles Copleston (1988). Russian Religious Philosophy: Selected Aspects. University of Notre Dame.
     
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  16. Luke G. Mlilo & Nathanaël Yaovi Soédé (eds.) (2003). Doing Theology and Philosophy in the African Context =. Iko, Verlag Für Interkulturelle Kommunikation.
  17. Robert Alan Segal (ed.) (1996). Philosophy, Religious Studies, and Myth. Garland Pub..
     
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  18. Edward Augustus Sillem (1964). Groping for God. Glen Rock, N.J.,Paulist Press.
     
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  19. Nathanaël Yaovi Soédé (2005/2007). Sens Et Enjeux de l'Éthique, Inculturation de l'Éthique Chrétienne: Approche Théologique Africaine. Editions Ucao.
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  20.  7
    Tom Børsen, Avan N. Antia & Mirjam Sophia Glessmer (2013). A Case Study of Teaching Social Responsibility to Doctoral Students in the Climate Sciences. Science and Engineering Ethics 19 (4):1491-1504.
    The need to make young scientists aware of their social responsibilities is widely acknowledged, although the question of how to actually do it has so far gained limited attention. A 2-day workshop entitled “Prepared for social responsibility?” attended by doctoral students from multiple disciplines in climate science, was targeted at the perceived needs of the participants and employed a format that took them through three stages of ethics education: sensitization, information and empowerment. The workshop aimed at preparing doctoral students to (...)
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  21. John Mahoney (1990). Teaching Business Ethics in the Uk, Europe, and the Usa: A Comparative Study. Athlone Press.
     
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  22. Elie Holzer (2013). A Philosophy of Havruta: Understanding and Teaching the Art of Text Study in Pairs. Academic Studies Press.
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  23. Ronald D. Anderson (2007). Religion and Teaching. Routledge.
    This text engages preservice and practicing teachers in considering some of the complex issues related to religion and teaching that all educators face in their interactions with students, parents, administrators, and fellow teachers. The questions are not just about what is legal and what is not, but how a teacher should act in the best interests of all students, both those who are religious and those who are not. This book does not provide answers. Its goal is to (...)
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  24.  16
    Ann Taves (2009). Religious Experience Reconsidered: A Building Block Approach to the Study of Religion and Other Special Things. Princeton University Press.
    I don't know of any other book like it."--Wayne Proudfoot, Columbia University "This is a terrific book. -/- The essence of religion was once widely thought to be a unique form of experience that could not be explained in neurological, psychological, or sociological terms. In recent decades scholars have questioned the privileging of the idea of religious experience in the study of religion, an approach that effectively isolated the study of religion from the social and (...)
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  25.  10
    Stanley Hauerwas (2007). The State of the University: Academic Knowledges and the Knowledge of God. Blackwell Pub..
    In this book, controversial and world-renowned theologian, Stanley Hauerwas, tackles the issue of theology being sidelined as a necessary discipline in the modern university. It is an attempt to reclaim the knowledge of God as just that – knowledge. Questions why theology is no longer considered a necessary subject in the modern university, and explores the role it should play in the development of our “knowledge” Considers how theology is often excluded from the knowledges of the modern university because these (...)
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  26.  15
    Cristina Nistor & Rares Beuran (2014). Exploring Media and Religion - With a Study of Professional Media Practices. Journal for the Study of Religions and Ideologies 13 (37):178-194.
    The article focuses on how media and religion relate, investigating the specific professional practices of media reporting on religion. Journalism is objective, while religion is subjective – however, scholars agree that today it is difficult to imagine religion isolated from the relation with media. Therefore, the media coverage of religion, that includes identifying the proper approaches to objectively frame subjective topics, becomes a challenge. The paper provides a theoretical background on the main characteristics of the (...)
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  27.  5
    Mihaela-Cornelia Frunza, Sandu Frunza, Catalin-Vasile Bobb & Ovidiu Grad (2010). Altruistic Living Unrelated Organ Donation at the Crossroads of Ethics and Religion. A Case Study. Journal for the Study of Religions and Ideologies 9 (27):3-24.
    Normal 0 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} This article discusses a series of ethical and religious elements that occur in the debate concerning altruistic living unrelated organ donation. Our main focus is on the ethical attitude of altruist donation. In order to illustrate the connections between ethics and religion we use as a case study (...)
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  28.  5
    Bogdan Mihai Radu (2010). Young Believers or Secular Citizens? An Exploratory Study of the Influence of Religion on Political Attitudes and Participation in Romanian High-School Students. Journal for the Study of Religions and Ideologies 9 (25):155-179.
    In this paper, I explore the effects of religious denomination and patterns of church-going on the construction of political values for high-school students. I argue that religion plays a role in the formation of political attitudes among teenagers and it influences their political participation. I examine whether this relationship is constructed along denominational lines. From a theoretical perspective, previous research heralded the compatibility between Western Christianity and the democratic form of government. Samuel Huntington, in his famous Clash of Civilization, (...)
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  29. A. N. Bystrov (2006). Kont͡septualʹnye Podkhody K Issledovanii͡u Psikhologicheskoĭ Struktury Lichnosti I Dei͡atelʹnosti Podrostka. Arkhangelʹskiĭ Gos. Tekhnicheskiĭ Universitet.
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  30. Caroline Crocker (2010). Free to Think: Why Scientific Integrity Matters. Leafcutter Press.
     
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  31. Mary Jeanne[from old catalog] File (1958). A Critical Analysis of Current Concepts of Art in American Higher Education. Washington, Catholic University of America Press.
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  32. George F. McLean (ed.) (1966). Christian Philosophy in the College and Seminary. Washington, Catholic University of America Press.
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  33. George F. McLean (ed.) (1962). Philosophy and the Integration of Contemporary Catholic Education. Washington, Catholic University of America Press.
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  34. Masatoshi Ueki (2012). Bukkyō Hontō No Oshie: Indo, Chūgoku, Nihon No Rikai to Gokai. Chūōkōronshinsha.
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  35. Helen De Cruz (2014). Cognitive Science of Religion and the Study of Theological Concepts. Topoi 33 (2):487-497.
    The cultural transmission of theological concepts remains an underexplored topic in the cognitive science of religion (CSR). In this paper, I examine whether approaches from CSR, especially the study of content biases in the transmission of beliefs, can help explain the cultural success of some theological concepts. This approach reveals that there is more continuity between theological beliefs and ordinary religious beliefs than CSR authors have hitherto recognized: the cultural transmission of theological concepts is influenced by content biases (...)
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  36.  36
    Richard King (1999). Orientalism and Religion: Postcolonial Theory, India and 'the Mystic East'. Routledge.
    Orientalism and Religion offers us a timely discussion of the implications of contemporary post-colonial theory for the study of religion. Drawing on a variety of post-structuralist and post-colonial thinkers, including Foucault, Gadamer, Said, and Spivak, Richard King examines the way in which notions such as mysticism, religion, Hinduism and Buddhism are taken for granted, and shows us how religion needs to be redescribed along the lines of cultural studies.
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  37.  34
    William James (1902/2002). The Varieties of Religious Experience: A Study in Human Nature: Being the Gifford Lectures on Natural Religion Delivered at Edinburgh in 1901-1902. Dover Publications.
    After completing his monumental work, The Principles of Psychology, William James turned his attention to serious consideration of such important religious and philosophical questions as the nature and existence of God, immortality of the soul, and free will and determinism. His interest in these questions found expression in various works, including The Varieties of Religious Experience, his classic study of spirituality. Based on the prestigious Gifford Lectures on Natural Religion he gave at the University of Edinburgh in 1901 (...)
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  38.  5
    James McLachlan (2014). Kevin Schilbrack on Defining Religion and the Field of the Study of Religions. Sophia 53 (3):379-382.
    Kevin Schilbrack’s manifesto Philosophy and the Study of Religions is an important foundational work for two fields: philosophy of religion and religious studies. The philosophers of religion sometimes appear to better fit Donald Wiebe’s characterization of religionists as crypto-theologians. They seem only really concerned with Christian theology or at the most theism, despite the fact that Christianity only accounts for about a third of what we could call religious people on the planet and theism only about half. (...)
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  39. Walter L. Brenneman & Stanley O. Yarian (1990). The Seeing Eye: Hermeneutical Phenomenology in the Study of Religion. Penn State University Press.
    Establishing a link between phenomenology and hermeneutics as seen by philosophers and as applied by students of religion is the pioneering aim of this book. No existing book ties together the cross-disciplinary strands in a way that is useful for religious studies. A phenomenological and therefore hermeneutical approach to religion "prides itself on being aware of its own presuppositions and those of others that are brought to bear on data to be interpreted." Thus it "seeks to gain an (...)
     
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  40.  6
    Mark Q. Gardiner (forthcoming). Semantic Holism and Methodological Constraints in the Study of Religion. International Journal for Philosophy of Religion:1-19.
    The methodology implicit in empirically grounded social scientific studies of religion naturally allies with forms of semantic holism. However, a well known argument which questions whether holism in general is consistent with the fact that languages are learnable can be extended into an epistemological one which questions whether holism is consistent with an empirical methodology. In other words, there is question whether holism, in fact, makes social science possible. I diagnose the assumptions on which that objection rests, pointing out (...)
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  41.  2
    Jonathan Garb (2010). Moshe Idel's Contribution to the Study of Religion. Journal for the Study of Religions and Ideologies 6 (18):16-29.
    The article discusses the contribution of Moshe Idel’s vast research to the field of religious studies. The terms which best capture his overall approach are “plurality” and “complexity”. As a result, Idel rejects essentialist definitions of “Judaism”, or any other religious tradition. The ensuing question is: to what extent does his approach allow for the characterization of Judaism as a singular phenomenon which can be differentiated from other religions? The answer seems to lie in Idel’s definition of the “connectivity” between (...)
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  42.  8
    Chen Na (2016). Why is Confucianism Not a Religion? The Impact of Orientalism. Zygon 51 (1):21-42.
    This study attempts to answer the question why Confucianism, the dominant “teaching” among the Three Teachings, is not a religion in contemporary China, unlike the other two “teachings,” Buddhism and Daoism. By examining this phenomenon in the social-historical context, this study finds its origin in Orientalism. The Orientalist conceptualization of religion became part of the New Culture discourse at the turn of the twentieth century. While China has undergone tremendous social changes over the past century, (...)
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  43.  5
    Krist R. Swimberghe, Dheeraj Sharma & Laura Willis Flurry (2011). Does a Consumer's Religion Really Matter in the Buyer–Seller Dyad? An Empirical Study Examining the Relationship Between Consumer Religious Commitment, Christian Conservatism and the Ethical Judgment of a Seller's Controversial Business Decision. Journal of Business Ethics 102 (4):581-598.
    Religion is an important cultural and individual difference variable. Yet, despite its obvious importance in consumers’ lives, religion in the United States has been under-researched. This study addresses that gap in the literature and investigates the influence of consumer religion in the buyer–seller dyad. Specifically, this study examines the influence of consumer religious commitment and a Christian consumer’s conservative beliefs in the United States on store loyalty when retailers make business decisions which are potentially reli- (...)
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  44.  4
    Nancy Frankenberry (2014). The Study of Religion After Davidson and Rorty. American Journal of Theology and Philosophy 35 (3):195-210.
    One of the enduring questions in the study of religion is how to define the object of our study. I would like to offer a definition, as an opening move in any discussion of religion, not because I think definitions settle anything by themselves, but because very different definitions of religion are at stake in contemporary debates in the academy, particularly in the hyphenated areas such as science and religion, or religion and politics, (...)
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  45.  8
    G. Scott Davis (2005). The Pragmatic Turn in the Study of Religion. Journal of Religious Ethics 33 (4):659-668.
    Jeffrey Stout's "Democracy and Tradition" puts forward a complex argument in favor of American democracy as a healthy and legitimate moral and political tradition in itself. Stout does not dwell on the place of his own work in the "pragmatic" approach to the study of religion in the last thirty years. This paper attempts to situate Stout's work in the approach to religion identified with Mary Douglas and Wayne Proudfoot and to suggest some of the consequences for (...)
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  46.  23
    Jensine Andresen & R. K. C. Foreman (2000). Methodological Pluralism in the Study of Religion. Journal of Consciousness Studies 7 (11-12):11-12.
    How the Study of Consciousness and Mapping Spiritual Experiences Can Reshape Religious Methodology This special issue of the Journal of Consciousness Studies throws down a methodological challenge to the field of Religious Studies. Over the last half century, the academic study of religion has developed a variety of angles and approaches: structuralist, Eliadian, Marxist, feminist, and so on. Recently, approaches popular in many institutions and departments have centred on linguistic and cultural analysis, notably the postmodern and deconstructivist (...)
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  47.  20
    Brad S. Gregory (2006). The Other Confessional History: On Secular Bias in the Study of Religion. History and Theory 45 (4):132–149.
    The rejection of confessional commitments in the study of religion in favor of social-scientific or humanistic theories of religion has produced not unbiased accounts, but reductionist explanations of religious belief and practice with embedded secular biases that preclude the understanding of religious believer-practitioners. These biases derive from assumptions of undemonstrable, dogmatic, metaphysical naturalism or its functional equivalent, an epistemological skepticism about all truth claims of revealed religions. Because such assumptions are so widespread among scholars today, they are (...)
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  48.  14
    Syed Mamun Mahmud & Aasim Ahmad (2009). Patients as Teaching Tools: Merely Informed or True Consent. [REVIEW] Journal of Academic Ethics 7 (4):255-260.
    Using patients as teaching tools raise many ethical issues like informed consent, privacy, confidentiality and beneficence. The current study highlights issues on respecting patient’s choice and acquiring informed consent with its spirit rather than as mere formality. The study was conducted in out-patient department of The Kidney Center Postgraduate Training Institute Karachi Pakistan in May 2008 to July 2008. All patients who had come for the first time to see the author were included in the study. (...)
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  49.  3
    François Mathijsen & Vassilis Saroglou (2007). Religion, Multiple Identities, and Acculturation: A Study of Muslim Immigrants in Belgium. Archive for the Psychology of Religion 29 (1):177-198.
    In the present study, we examined how the religiousness of European Muslim immigrants is related to multiple collective identities , attachment to one or both cultures, and acculturation as a process realized through a variety of domains in personal and social life. Two groups were included: young Muslims born of immigration from Muslim countries and, for comparison, young non-Muslims born of immigration from other countries. In both groups, high religiousness predicted attachment to origin identity and culture; low religiousness and (...)
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  50.  7
    S. Parsons, P. J. Barker & A. E. Armstrong (2001). The Teaching of Health Care Ethics to Students of Nursing in the UK: A Pilot Study. Nursing Ethics 8 (1):45-56.
    Senior lecturers/lecturers in mental health nursing (11 in round one, nine in round two, and eight in the final round) participated in a three-round Delphi study into the teaching of health care ethics (HCE) to students of nursing. The participants were drawn from six (round one) and four (round three) UK universities. Information was gathered on the organization, methods used and content of HCE modules. Questionnaire responses were transcribed and the content analysed for patterns of interest and areas (...)
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