In recent times, questions of religious education—about the place and significance of knowledge and understanding of religious belief and practice in the general educational development of children and young people—seem to have been largely overshadowed or overtaken by controversies concerning the relative merits and shortcomings of common and faith schools. However, in as much as such controversies have also turned upon questions of the relative merits of so-called confessional and non-confessional conceptions of religious education, they (...) have mostly served to obscure the inadequacies of both these approaches to religious education. The present paper maintains that the real question of religious education—as a key element in the educational formation of all children—is that of how the great religious narratives of diverse cultural inheritance might be meaningfully understood and taught in a broadly liberal educational spirit. To this end, it is argued that a form of religious literacy—avoiding the errors of both confessional and non-confessional approaches—can and should be promoted in common schools as not just compatible with but indispensable to liberal education. (shrink)

In recent times, questions of religious education—about the place and significance of knowledge and understanding of religious belief and practice in the general educational development of children and young people—seem to have been largely overshadowed or overtaken by controversies concerning the relative merits and shortcomings of common and faith schools. However, in as much as such controversies have also turned upon questions of the relative merits of so-called confessional and non-confessional conceptions of religious education, they (...) have mostly served to obscure the inadequacies of both these approaches to religious education. The present paper maintains that the real question of religious education—as a key element in the educational formation of all children—is that of how the great religious narratives of diverse cultural inheritance might be meaningfully understood and taught in a broadly liberal educational spirit. To this end, it is argued that a form of religious literacy—avoiding the errors of both confessional and non-confessional approaches—can and should be promoted in common schools as not just compatible with but indispensable to liberal education. (shrink)

This chapter contains sections titled: Education and Religious Education Liberalism and the Non‐Confessional Turn The Constructivist Turn Religious Education and the Narrative Turn Narrative and Liberal Education The Discomforts of Contemporary Religious Education Religious Education and the School Curriculum Notes References.

Kyrgyz people lived under the control of Soviet Union for about 70 years. During this time, they were forbidden to practice any kinds of religious duties. Their religious schools and mosques were closed or used for other aims rather than religious needs. In short, all kinds of religious freedom and practices were forbidden strictly. The aim was to bring up an atheistic people during the days of Soviet Union. However, when Kyrgyz people won their independence and (...) established a new country, all kinds of restrictions in terms of religion were abrogated and people began to establish their religious schools and mosques. While during the first years of independency of the country in 1991, there were only 39 mosques, as of 2018 there are nearly 3,000 mosques in the country. In addition to the increase of mosques, the number of people going to mosques also increases day by day. This article examines mainly the development of religious freedom in terms of legal aspect from the beginning of the establishment of the country to our time; the legal statues, functions, and duties of State Commission for Religious Affairs and Religious Office of Kyrgyzstan Muslims, and as common religious educational places mosques, religious activities done at mosques, the factors effecting these activities negatively.Summary: Kyrgyz Turks are one of the most ancient tribes in Central Asia. Although there are various views and knowledge about the religious life and the process of Islamization of them in various sources, there is no doubt that one of the most important elements which shapes Kyrgyz culture and social life is Islam. Even though they continued the activities of Islamic education and training under the rule of many nations thorough the history, all activities of religious education were tried to be forgotten and religion was removed from daily life under the Soviet communist regime. However, with the establishment of the Republic of Kyrgyz based on the secular and democratic bases on 31 August 1991, Muslim people showed a great effort and endeavor to open some institutions where they could live their religion, perform their religious duties, and teach religious and moral values for people. After the declaration of independence, with the enacting of “Freedom of Faith and Religious Institutions” on 16 December 1991 which was one of the first enacting laws, very important developments happened in terms of both formal and informal education. Some knowledge concerning Islam is given in some culture courses and “Religious Office of Kyrgyzstan Muslims” was created for meeting all kinds of religious needs of Muslims in the country in 1993. With the establishment of the “State Commission for Religious Affairs” in 1996, some new legal regulations were made. Thus the state’s policy about religious education and teaching gained a new dimension. During this process, the state faced some problems concerning developments in religious education. Although some of these problems have been solved legally, there are still many problems about religious education today. Since the independency until now, there have been many researches as articles, books, master theses and doctorate dissertations about various fields of religious education, religion-state relations, religious institutions, course books and their curriculums. However, a great majority of these studies belong to religion-state relations and the field of formal religious education. There aren’t any academic studies or research about mosques and imams that concern the great majority of the country population. In fact, from the point of religious education, common or informal religious education is as extremely important as formal religious education. For the mosques that are one of the most important institutions of common religious education are spread to the most remote corner of the country and serve for all people of different ages for the whole year. The effects of common religious education increase day by day. While there were just 33 mosques in 1933, there were 39 mosques in the independency year of 1991, as of 2018 this number has risen to 2830. Relating the imams who work at mosques, it is not possible to speak about a systematic structure. Since imams are generally graduated from madrasas, their educational levels are very low. As they have not enough financial support and highly educated teachers, they cannot give good education to their students and cannot adopt themselves to the modern educational levels in teaching religious issues. In order to solve this problem, Muftiyat either sends students to abroad or gives in service trainings for imams. Another important problem in relation to imams is the way of assignment. There is no criterion for assignment of imams. They are not designated by the Muftiyat, but it just legitimizes those imams who are chosen by congregation. Imams receive neither any salary from the Muftiyat, nor they have any social assurance. They work either voluntary or their incomes are paid by people. Although all of these negative conditions, mosques and imams have a great importance on Kyrgyz people’s education, culture, worship, and moral teaching. It can be said that there are two kinds of education at mosques and masjids. One of these is “moldos”, some men of religion who gather students and give some religious knowledge without following any curriculum. Although some of them take education from some Arabic countries or Pakistan, their educational level is very low and cannot recite even the Qur’an correctly. In addition, they have very little knowledge about pedagogy and religious themes, and they have not enough educational experience. The second type of education at mosques and masjids is carried out through Friday sermons and preaching. However, this is not an effective way in giving religious education. Because the way in which the Friday sermon is given is not appropriate as a good teaching method. As the sermons are done in Arabic, there is no effective communication between the imam and the congregation. However, Friday sermons and preaching are very important for people’s religious education and socialization. This article firstly deals with the developments in religion in the times of freedom of the country, secondly, it examines the institution of Muftiyat to which all mosques are adhered and “State Commission for Religious Affairs” that register the mosques which the Muftiyat approves, and lastly gives information about mosques and their congregations in the country. (shrink)

In their social concepts, Christian Churches attach particular importance to education. Secular education is considered in the context of modern science and culture. The Church recognizes the authority and achievements of modern science, but believes that the rational picture of the world formed by scientific research is not complete and inclusive. The religious worldview cannot be dismissed as a source of insight into the truth and understanding of history, ethics, and many other humanities that have a (...) basis and right to be present in the secular education and upbringing system in the organization of public life. The Church strongly opposes the ideologization of science and aims to restore the lost connection with religious spiritual values. (shrink)

In this research, religious courses in Kyrgyzstan secondary schools were discussed. With the independence of Kyrgyzstan, the return to national, spiritual and religious values was revived. In the first year of independence, the Law on Freedom of Belief and Religious Institutions was adopted. Freedom of religion is recognized within the framework of the Law. Accordingly, the search for teaching religion lessons within general education has begun. While the first searches began to take place as a result (...) of civil initiatives, the Iyman course began to be taught by the state. However, when the official curriculum of the Iyman course was determined, it was understood that it was not a religious course. The society continued to seek religious lessons again. Freedom of religion could only be realized by rearranging the Law according to social and political needs. This research aimed to analyze and reveal the religion courses in secondary schools. As a result of the different understanding of the constitutional principle of secularism in the first years of independence, this constituted a major obstacle to the inclusion of religion lessons in the school curriculum. The political revolutions of the people that took place in the history of the country paved the way for religious education. Later, the events that took place in society in the name of religion accelerated the political will and the formation of the legal foundations of religious education in practice. Thus, religion lessons began to be taught in secondary schools. However, on the grounds that the content of religion lessons did not meet the expectations of society, it was possible to organize religion lessons again in 2022. In this study, using descriptive research methods, the history of religion education, its legal development, and the state standard of religion education, curriculum, textbooks, and course teachers were examined. (shrink)

Originally published in 1971, this volume examines the relationship between the history and sociology of education. History does not stand in isolation, but has much to draw from and contribute to, other disciplines. The methods and concepts of sociology, in particular, are exerting increasing influence on historical studies, especially the history of education. Since education is considered to be part of the social system, historians and sociologists have come to survey similar fields; yet each (...) discipline appears to have its own aims and methodology. (shrink)

There is a common tradition in European education going back to the Middle Ages which long played a part in providing the curriculum of schools which catered both for the wealthy and for able sons of less well-to-do families. Originally published in 1974, this volume examines the relationship between education and society in the different countries of Europe from which differences in tradition and practice emerge. The countries discussed include: France, Germany, the former Soviet Union, Poland and Sweden.

Originally published in 1972, this book is concerned with education as part of a larger social history. Chapters include: The roots of Anglican supremacy in English education The Board schools of London The use of ecclesiastical records for the history of education Topographical resources: private and secondary education from the sixteenth to the twentieth century.

During the 19th century, various frameworks were established in Germany for the purpose of providing Jewish students with religious education. The article deals primarily with the orthodox Congregation Adass-Isroel Religious School. Established in 1869 in Berlin, the school had a major impact on the development of supplementary religious instruction throughout Germany and served as a model in this area. The school's background, history, basic principles and method of instruction, as well as study subjects are discussed (...) and compared to corresponding religious schools. Research is based on the school's annual reports, archival material, scholarly literature, memoirs, and newspapers. (shrink)

Part of the educational system in England has been geared towards the preparation of particular professions, while the identity and status of members of some professions have depended significantly on the general education they have received. Originally published in 1973, this volume explores the interaction between education and the professions. It also looks at the education of the main professions in sixteenth century England and at how twentieth century university teaching is a key profession for the training (...) of new recruits to other professions. (shrink)

_The Empirical Science of Religious Education_ draws together a collection of innovative articles in the field of religious education which passed the editorial scrutiny of Professor Robert Jackson over the course of his impactful fourteen year career as editor of the British Journal of Religious Education. These articles have made an enormous contribution to the international literature establishing of the empirical science of religious education as a research field. The volume draws together, organises (...) and illustrates the contours of this emerging field and is an essential compendium which covers work in: teacher education and teacher experience; student understanding, attitudes and values; varieties of religious schooling, and; worldview and life interpretation Organised into ten thematic sections the contributors cover the field comprehensively and bring with them an international and reflexive approach to their research. It is an essential resource for those practitioners and researchers who wish to access original and innovative research undertaken by way of ethnographic fieldwork, practitioner research, life-history approaches to research, psychological scales and measures, and large surveys. Particularly interested readers will be studying PGCE and masters level programmes in religious education, as well as qualified religious educators undertaking continuing professional development. (shrink)

3 Mart 1924 tarihinde ilan edilen Tevhid-i Tedrisat Kanunu’nun uygulama boyutu Cumhuriyet Tarihi boyunca devam eden tartışmaların çıkış noktası olmuştur. Kanuna dayandırılarak medreselerin kaldırılması ardından açılan yeni din eğitimi kurumlarının da bir müddet sonra kapatılması ve din derslerinin de aşamalı olarak eğitim programlarının dışında bırakılması din derslerini uzun yıllar eğitimin bir parçası olmaktan çıkarmıştır. Çoğulcu demokrasi fikrinin ortaya çıkardığı ifade hürriyeti ve bunun sosyal ve siyasi hayattaki yansımalarının bir sonucu olarak din dersleri yeniden gündem konusu haline gelmiştir. Bu makalede Türkiye’de (...) çok partili hayata geçişin sağlanmasıyla birlikte din dersleri konusunda yaşanan gelişmeler ve din eğitimi veren kurumların geçirdiği yeniden yapılanma süreci kronolojik bir yöntemle sunulmuştur. Makale çerçevesinde 1924’ten 1946 yılına kadar olan süreçte din dersleri konusunda yaşanan gelişmeler kısaca anlatılmış, ardından 1960 yılına kadar olan süreç incelenmiştir.As we analyze the history of Republic of Turkey, the year 1946 and the following years have become the milestone for the transition process to pluralist democracy. This period of time could be regarded of a crucial influence on political and social transformation. Within the article, developments taken place in religion classes and re-construction period of the institutions taught religion after the transition process to pluralist democracy from single party regime have been chronologically presented. The article looks through the developments in religion classes from 1924 until 1946 and then analyzes the period up until 1960. (shrink)

Faculty journals are one of the necessary platforms for qualified academic production. Since 2018, the number of the published journals of theology faculty has reached 56. The purpose of this study is to analyze the articles on religious education published at journals of theology faculty between 1925 and 2017 by virtue of the used research methods such as qualitative and quantitative, and numerical distribution according to the journals, subject area diversity, scientific research methods used, contributions of different science (...) branches, number of author and foreign language writing. Research is a type of descriptive and cross-sectional screening based on document analysis and content analysis. There are 604 articles on religious education published in journal of theology faculty. According to the results of the research, the religious education articles have a very wide subject network and the majority of the articles are the theoretical studies. Research is important in terms of revealing the current state of published works on religious education.SummaryReligious education is quite old as the practice, but as a scientific discipline is an area that can be considered new in Turkey. However, it should be noted that religious education has left behind a process that lasts nearly 40 years and has been making a rapid progress towards becoming a scientific discipline. In Turkey, the first journal of the Republican period in theology is The Journal of Dârü'l-Fünûn Faculty of Theology. it published 25 issues until 1933 in which the Dârü’l-fünûn Faculty of Theology ended its education. In this research, covering the 92-year period between 1925-2017, articles on religious education published in the journals of the faculty of theology have been evaluated by document analysis and content analysis. During the research, databases of all theology journals were examined through their web pages. There are 604 articles on religious education published in journals of theology faculty. There are only a limited number of studies in the literature that subject the articles in the field of religious education to assessment. The most relevant one to this research is the article by Kaymakcan and Ünsal about the religious education published in the journals of the theology faculty in 1952-2003. A total of 213 articles published in 18 journals of faculties were listed in alphabetical order.The purpose of this study is to analyze the religious education articles published at journals of theology faculty between 1925 and 2017 by virtue of the used research method such as qualitative and quantitative, and numerical distribution according to the journals, subject area diversity, scientific research methods used, contributions of different science branches, number of author and foreign language writing. Research is a type of descriptive and cross-sectional screening based on document analysis and content analysis. The scope of the research is limited to 57 faculties. All articles of all academicians working / had worked in main science branch of religious education were included in the research. In addition, articles of title of religious education / religious teaching which were written by academicians from other fields were also included in the study.The evaluation process of the published articles on religious education in the journals of theology faculty from 1925 to 2017 is divided into three parts. The first is the period from 1925 to 1980. In this period, a total of 17 articles have been published and each year an average of 0.3 percent of articles. The second part is between the years 1995 and 1995 when the new divinity magazines began to be published. In this process, 55 religious education articles were published in the journals of the faculty of theology. In this period, the average number of articles per year is 3,4. The third part is from 1996 to the present. In this period, a total of 532 articles were published and the average of articles per year was 24. One of the results of the study is that the articles on religious education published in the journals of the Faculty of Theology have a wide range of topics. When the subject classification of the articles is examined, it can be seen that the articles are divided into 10 main subject / problem areas. Foundations of religious Education history of religious education, formal religious education, common religious education, informal religious education, ethics and values education, education based on religion, development and religious education, religious education in the countries, person surveys are from these main subject areas. Formal religious education is the area where the most articles are produced (189 article). When we look into the faculty journals the most studies were published in the Journal of Faculty of Theology of Ankara University with 86 articles. With 59 articles Uludag, with 52 articles 19 May, with 51 articles The Republican Journal of Theology follow Ankara University Faculty of Theology Journal. 65% of the articles (368) were written based on the literature review method. 23% of the articles were quantitative, 10% were qualitative and 2% had mixed methods. The number of articles using the qualitative method is 54 and the number of articles using the hash method is 14. According to the academic studies of the authors, the distribution of articles related to religious education is given. According to this, religious education branch constitutes 85% of all articles with 510 articles. 15% of them are composed of 89 articles which are contributed by 23 branches such as theology, philosophy, sociology, literature, educational sciences, and social services. When we look at the distribution of the articles according to the academic study areas of their authors, it is revealed that the science of religious education has an interdisciplinary aspect. It seems that there is an article level contribution to the field of religious education from almost every discipline in theology. When we analyze the articles about religious education published in the faculty of theology journals in terms of the number of authors, it is seen that only 43 of the 604 articles were carried out by more than one researcher. Of the 43 articles with more than one author, 8 were theoretical and the other 35 used empirical methods. When we look at the publication of the articles published in the journals of Theology Faculty in foreign languages, only 12 articles were published in foreign languages. This ratio corresponds to 2%. 7 of the 12 articles were published in German, 4 in English and one in Arabic. According to the results of the study, the rate of writing in a foreign language on the religious education is clearly insufficient. These two problems not only belong to the field of religious education, but also to all the disciplines of theology. In particular, production of articles in foreign languages is obvious that pose a problem for all academic fields in Turkey. In this issue, individual and institutional developments are highly needed. (shrink)

Religious education (RE) has often found itself at the centre of debates about education's role in promoting social cohesion in contemporary multi-religious societies. The paper considers RE's relationship to religious plurality within the broader context of politics of curriculum and debates on pluralism. Drawing upon the recent works on the history of religion and using the teaching of the histories and cultures of Muslims in RE as a case study, it argues that RE has (...) yet to fulfill its potential in this regard. The paper examines reasons for this and recommends alternative approaches to content which may help RE rise to the challenges posed above. (shrink)

This article brings into perspective the need to decolonise the concept of the Trinity (as the specific doctrine and Christian name of God) as a crucial step in decolonising the religious education curriculum. It discusses the concept of decolonisation and its applicability to religious education, specifically Christianity, within higher education (e.g. in Teacher Education Programmes) in the South African context. God as the Trinity has throughout the history of Atlantic slavery and colonialism been (...) employed to legitimise colonial rule and it, therefore, needs to be decolonised. To decolonise the concept of the Trinity is, however, highly problematic, as the historic relation between Christianity and African traditional religions (ATRs) indicates. Decolonising the concept of the Trinity can quickly develop into a tension between a position of either continuity or discontinuity (of ATR with Christianity). Contribution: This article argues for an alternative approach for the decolonisation of the concept of the Trinity, namely to allow for the deconstruction of the concept of the Trinity, and by implication of other concepts – like decolonisation and religion – as well. This approach is proposed to develop more openness and playfulness with regard to religious beliefs in general. I argue that this may provide a hopeful, open and just vision of life which should be part of the decolonised religious education curriculum. (shrink)

The II. constitutional period is a period of renewal in many areas. Political, social and educational changes also had influences in the field of religious education. One of the examples of these changes is the ʻAmelī I҆lmiḥal textbook written by Halim Sabit (DOD. 1946) in five volumes for both teachers and student. This study particularly aims to assess this textbook in terms of religious education. Accordingly, the following questions are addressed: “What are the topics covered in (...) the ilmihal books written for students and teachers? Is the content of the subjects taught appropriate for the religious education? Which methods, techniques, and essential matters are discussed in the ilmihal books for teachers? As having first grade elementary school textbooks for both teachers and students, the research is made just based on these books. Data were collected through the examination of the document, and the texts in Ottoman Turkish were transcribed into Turkish. Content analysis method was used in the analysis of the data. By examining both books, this study shows that belief, worship, and social issues were taught, and prayers and sūras were addressed as need to be memorized knowledge in the book. The books included inappropriate contents for first grade children regarding the belief issues such as fear of Allah, hell, and the hereafter. Summary: Education I҅lmiḥal, occupies an important place in the history of Islamic religious education. According to the religion of both adults and children to learn the principles of faith and worship, it is aimed to shape the daily life. In this context, for example, during the Ottoman period, In the period of II. Mahmut, boys were required to attend the primary school. Thus, it was ensured that children could learn I҅lmiḥal and Islamic sharia properly. Children are taught alif ba for Qurʾān readings in primary schools, as simple as required by religious duties, writing skills have been acquired and the four processing rules are memorized. The II. constitutional period is a period of renewal in many areas. Extreme innovative thinking is also reflected in education. Especially after the Balkan wars, the idea that the collapsing state would be saved through education was dominant. For the first time, a higher education institution for girls and a kindergarten for young children were opened. By recognizing the importance of pedagogy knowledge in teaching, the students have switched to a system where they can search for observation and experiment. Innovations in educational methods have started to be seen. It was seriously opposed to memorization, and the question and answer was seen as old methods. Instead, it was proposed to use sightseeing observation and discovery. Political, social and educational changes are also reflected in the field of religious education. As a reflection of the newly introduced methods, there have been changes in the ʻAmelī I҆lmiḥal books prepared for children. One of the examples of this is the ʻAmelī ʻIlmiḥal textbook, which was written by Halim Sabit in five volumes. This ʻAmelī I҆lmiḥal was prepared in 5 volumes for teachers and students.The main purpose of this study is to evaluate ʻAmelī I҆lmiḥal textbook in terms of religious education This study particularly aims to assess this textbook in terms of reigious education. Accordingly, the following questions are addressed: “What are the topics covered in the ilmihal books written for students and teachers? Is the content of the subjects taught appropriate for the religious education? Which methods, techniques, and essential matters are discussed in the ilmihal books for teachers? As having first grade elementary school textbooks for both teachers and students, the research is made just based on these books. Data were collected through the examination of the document, and the texts in Ottoman Turkish were transcribed into Turkish. The textbook prepared for the students of the first year consists of 21 boards/sheets. The sentences are quite self and short. The contents of the board/sheet are well suited to be discussed and explained. There are no headlines on the boards/sheets. The language of text is Ottoman. It is possible to express the topics covered in the book under the following themes:Prayer and Sūras: Basmala, Kalima Tawḥīd, Kalima Shahāda, Fātiḥa, Subḥana Rabbiyal Aʿala, Subhana rabbiyal ʿAẓim, As-salāmu ʿalaykum va Raḥmatullah, Taḥiyyat, Salawat Sharif, Iḥlas, Kawthar, Subḥanaka Prayer, Qunut Prayers.Faith Issues: Allāh, the fear of Allāh, thanks to Allāh, the Qurʾān, Prophets, Prophet Muḥammad, The Hereafter, Heaven Hell, Angels.ʿIbādat Issues: Zakāt, Ablution, Prayer, Adhān, worship in General (Salāt, Ṣawm, Zakāt, Ḥajj)Social Issues: Friendship, affection for minors, affection for parents, Muslims are Brother, human love, respect for the elderly, respect for scholars.The textbook prepared for the teachers of the first year; consists of 21 pages, 69 pages and Ottoman. As the students do not include the topics in the textbook, it is appropriate to mention the names of the subjects in the textbook of the teacher:1. Subject: Memorization of the Word of Tawḥīd and word of Shahāda; 2. Topic: Raising ideas about the nation in children; 3. Subject: The adjectives of Allāh Almighty; 4. Subject: Love of Allāh; 5. Subject: Angels; 6. Subject: The Divine Books; 7. Subject: Prophets 8. Subject: The Hereafter; 9. Subject: Thank Allāh; 10. Subject: Repentance; 11. Topic: Protecting the language from bad words and threats; 12. Subject: Zakāt and charity; 13. Subject: Riya҆ and his goodness engrave; 14. Subject: Love to the prophet Muḥammad; 15. Subject: Parental love; 16. Subject: The brotherhood of Islam; Subject: Human love; 18. Subject: Ablution; Subject: Prayer; 20. Subject: Respect for the elderly; 21. Subject: Love to ʿulamāʾ; 22. Subject: Fear of Allāh.Halim Sabit also gave information about the methods and techniques to be used in the course and emphasized that the teacher told his / her not by looking at the book. He thought it would be only influence the student in this way. It is recommended to use the appropriate language for the child, to make an introduction in the subjects that will be learned in the new subjects and to draw attention to the subject and to teach the subject gradually. An important advice is the knowledge that the teacher wants him / her to do in the long-term memory in the present sense. The teacher must repeat a subject several times while teaching a subject, and should not immediately remind a student of forgotten subjects, talk to a student and has finded to him. A subject should not be passed without being thoroughly understood, and the classroom needs to be opened by the teacher in order not to forget the learned subjects. The first fifteen minutes of each course should be reserved for the repetition of previously learned subjects. Content analysis method was used in the analysis of the data. By examining both books, this study shows that belief, worship, and social issues were taught, and prayers and sūras were addressed as need to be memorized knowledge in the book. The books included inappropriate contents for first grade children regarding the belief issues such as fear of Allah, hell, and the hereafter. (shrink)

‘Mimesis’ is a concept explored in Antiquity as well as in cultural history. It also plays an important role in the Bible. In this article we argue for ‘mimesis’ as a role model for Bible teaching in religious education. In the first part we give some insights into the concept of mimesis, drawing on ancient philosophers (Aristotle, Plato). ‘Mimesis’ does not denote a copy of a prescribed object; instead, the type of depiction and reference brings it into (...) the present in an intensive, creative and productive way. In the second part we want to give some examples for how ‘mimesis’ is used in the Bible itself. Biblical tradition can be described as a ‘mimetic process’. Furthermore, authors like Paul explicitly use the concept of ‘mimesis’, for example in his ethical admonition. Thus, the use of ‘mimesis’ in the Bible inspires directly our teaching on biblical genres, motifs and ways of thinking. The third part gives a draft of how the ‘mimetic didactic’ works, drawing on parables, Gospel writing, Johannine theology and coping with painful fate like Job. Mimetic hermeneutics transforms tradition in applying it into the contemporary situation. This can prove stimulating for contemporary contexts: mimesis is closely connected to tradition, but simultaneously encourages its transmission into the present day with astonishing variability and freedom. (shrink)

A identidade do Ensino Religioso como área de conhecimento historicamente pode ser demonstrada a partir dos livros produzidos para sistematizar as reflexões, as pesquisas, enfim os diferentes estudos referentes aos aspectos legais, metodológicos, propostas de conteúdo, sobre a formação de professores e as questões relacionadas ao ensino aprendizagem deste componente curricular. Este artigo deriva do primeiro relatório de uma pesquisa de abordagem qualitativa, utilizando uma metodologia histórico-analítica apoiada em documentos impressos e visa compreender a identidade de uma disciplina que progressivamente (...) assume um perfil de área de conhecimento. São apresentados três quadros que tratam da produção referente ao Ensino Religioso. Quadro 1 - Período de publicação; Quadro 2 - Editoras que publicaram os livros sobre o Ensino Religioso; Quadro 3 - Autores e ou Co-Autores que publicaram os livros sobre o Ensino Religioso. A presente reflexão indica outras frentes como por exemplo, empreender análise de conteúdo dos textos apresentados nestas publicações a fim de contribuir para a definitiva configuração identitária do Ensino Religioso. Palavras-chave : Ensino Religioso; Produção Científica; Livros; História do Ensino Religioso; EducaçãoThe identity of Religious Education as an area of knowledge might be historically proved by books produced to systematize the reflections, the research, the different studies related to legal and methodological aspects, content proposals, teachers' background and education, and issues related to the teaching and learning of this curricular component. This is the first report of research based on a qualitative approach, using analytic and historical methodology supported by printed documents in order to determine this identity for a discipline that progressively assumes a profile of an area of knowledge. We present three aspects related to the production of Religious Education. The first - Publishing period; the second - Publishing companies that have published books on Religious Education; the third - Authors and/or Co-authors that published books on Religious Education. This research has not been concluded yet, since it is necessary to analyze the content of the texts presented in these books, produced by different publishing companies, which will later become known. Key words: Religious Education; Scientific Production; Books; History of Religious Education; Education. (shrink)

A discussão sobre o Ensino Religioso na escola pública das diferentes unidades da Federação é uma polêmica constante ao longo da história da República brasileira. A imposição legal do Ensino Religioso no âmbito escolar pode remeter à ideia de um Estado não laico e acarretar mais preocupações e discussões do que propriamente promover uma formação integral que favoreça os estudantes. No Estado laico, as religiões são livres contanto que respeitem a neutralidade confessional da esfera pública e a garantia de cuidar (...) do bem comum. O Ensino Religioso, no espaço da educação, contribui para prevenir a intolerância e instiga os estudantes a buscar seus direitos e liberdades. Isto não significa abrir mão do direito de expressão da confessionalidade de alunos e professores, mas permitir ao outro ser sujeito de sua cultura e de seus desejos. O Ensino Religioso como componente curricular está alicerçado nos princípios da cidadania, no entendimento do outro enquanto outro. E isso só é possível num Estado laico, pois é competência do Estado assegurar aos alunos o direito de receber a formação religiosa desejada. É um direito cidadão. Palavras-chave: Educação; Ensino Religioso; Estado laico.The discussion of Religious Education in public schools of the various units of the federation is a constant debate throughout the history of the Brazilian Republic. The legal imposition on Religious Education in schools may refer to the idea of a secular State and not cause more concern and discussion than actually promote an integral formation that favors students. In the secular State, religions are free provided, they satisfy the confessional neutrality of the public sphere and ensuring care for the common good. The Religious Education in the area of education helps to prevent intolerance and encourages students to pursue their rights and freedoms. This does not mean giving up the right of expression of denominational pupils and teachers, but to allow another to be subject to their culture and their desires. The Religious Education as a curriculum component is based on principles of citizenship, in understanding the other as other. And this is only possible in a secular State, it is responsibility of the State to ensure students the right to receive religious training desired. It is a citizen right. Key words: Education; Religious Education; Secular State. (shrink)

This book explores the emergence of the modern higher education sector in the independent Irish state. The author traces its origins from the traditional universities, technical schools and teacher training colleges at the start of the twentieth century, cataloguing its development into the complex, multi-layered and diverse system of the early twenty-first century. Focusing on the socio-political and cultural contexts which shaped the evolution of higher education, the author analyses the interplay between the state, academic institutions and other (...) key institutional actors - notably churches, cultural organizations, employers, trade unions and supranational bodies. This study explores policy, structural and institutional change in Irish higher education, suggesting that the emergence of the modern higher education system in Ireland was influenced by ideologies and trends which owed much to a wider European and international context. The book considers how the exercise of power at local, national and international level impinged on the mission, purpose and values of higher education and on the creation and expansion of a distinctive higher education system. The author also explores a transformation in public and political understandings of the role of higher education, charting the gradual evolution from traditionalist conceptions of the academy as a repository for cultural and religious value formation, to the re-positioning of higher education as a vital factor in the knowledge based economy. This comprehensive volume will appeal to students and scholars of the Irish education system, educators and practitioners in the field, and those interested in higher education in Ireland more generally. (shrink)

Does religion bring peace or war? In order to discuss this fundamental question, it is essential to reflect upon religious education that shapes the views of religion among young generations. This book has developed from the special panel on "Religious Education and Peace" for the 19th World Congress of the International Association for the History of Religions, the largest international organization in religious studies, which took place in Tokyo in March 2005. Its international contributors (...) discuss the kinds of religious education used for peace education that is attempted or needed, in their respective societies faced with tensions and conflicts, not only between different religions but also between religion and secularism. This is the first book in the field that includes both Asian and Western writers. It is an innovative attempt to build a bridge between the study of religion/religious education and peace education. This book was previously published as a special issue of _British Journal of Religious Education_. (shrink)

This book brings together the work of eleven leading international scholars to map the contribution of teaching Sisters, who provided schooling to hundreds of thousands of children, globally, from 1800 to 1950. The volume represents research that draws on several theoretical approaches and methodologies. It engages with feminist discourses, social history, oral history, visual culture, post-colonial studies and the concept of transnationalism, to provide new insights into the work of Sisters in education. Making a unique contribution to (...) the field, chapters offer an interrogation of historical sources as well as fresh interpretations of findings, challenging assumptions. Compelling narratives from the USA, Canada, New Zealand, Africa, Australia, South East Asia, France, the UK, Italy and Ireland contribute to what is a most important exploration of the contribution of the women religious by mapping and contextualizing their work. _Education, Identity and Women Religious, 1800–1950: Convents, classrooms and colleges_ will appeal to academics, researchers and postgraduate students in the fields of social history, women’s history, the history of education, Catholic education, gender studies and international education. (shrink)

This work traces the development of Western educational ideas from the Greek society of Socrates, Plato and Aristotle, to the ideas and ideologies behind some of the controversial issues in education today. The authors avoid the traditional "great thinkers" approach, and instead try to relate educational ideas to the political, social and economic development of the times, covering Greece and Rome, early Christianity, the Renaissance, the religious conflicts of the 15th and 16th centuries, the Enlightenment in the 18th (...) century, and Romanticism, as well as more familiar political issues in the 19th and 20th centuries. The book concludes with a brief discussion of the problem of values and education in the 21st century. The authors reject extreme versions of postmodernist thinking, and reassert the view that values and an expression of priorities within value systems are an essential aspect of educational planning at any time. (shrink)

Although a modus operandi throughout history, the passing down of beliefs and values from parent to child is a practice that must now be challenged. Drawing a connection between fundamentalist religious beliefs and inter-generational violence, this paper examines an ethical dilemma that lies at its crux: on the one hand, the peaceful intentions of fundamentalist believers, and on the other a number of violent consequences for individuals, society, and the world. Applying interdisciplinary religious and peace theory scholarship (...) to the case of Christian fundamentalism in Australia, a number of intertwining issues surrounding religion and education are explored. Should religion be taught to children? What is the difference between indoctrination and education? Is some enculturation desirable? Who decides? Do children have a right to choose their own religion? Do parents have a right to teach them theirs? Is indoctrination avoidable? Is neutrality of the teacher attainable? Does a liberal society have a right not to tolerate the intolerant? How might these complex paradoxes be addressed from a philosophical and peace education perspective? (shrink)

Richard Peters argued for a general education based largely on the study of truth-seeking subjects for its own sake. His arguments have long been acknowledged as problematic. There are also difficulties with Paul Hirst's arguments for a liberal education, which in part overlap with Peters'. Where justification fails, can historical explanation illuminate? Peters was influenced by the prevailing idea that a secondary education should be based on traditional, largely knowledge-orientated subjects, pursued for intrinsic as well as practical (...) ends. Does history reveal good reasons for this view? The view itself has roots going back to the 16th century and the educational tradition of radical Protestantism. Religious arguments to do with restoring the image of an omniscient God in man made good sense, within their own terms, of an encyclopaedic approach to education. As these faded in prominence after 1800, old curricular patterns persisted in the drive for ‘middle-class schools’, and new, less plausible justifications grew in salience. These were based first on faculty psychology and later on the psychology of individual differences. The essay relates the views of Peters and Hirst to these historical arguments, asking how far their writings show traces of the religious argument mentioned, and how their views on education and the development of mind relate to the psychological arguments. (shrink)

Qur’ān Recitation (qirā’āt) activities constitute a good part of the Qur’ān education history starting with the revealation of the Qur’ān. In Prophet Muḥammad’s era and after his death, education and teaching activities for spreading the Qur’ān recitations were maintained by muslims. Several institutions were built for this purpose, and many works are written for qirā’ātscience education and methods developed made a big contribution to the spreading of qur’ān recitation science. An Interregnum period for qirā’ātscience has happened (...) at the last period of Ottomans and first years of Republic of Turkey. Qirā’ātScience, under the state supervision and by formal institutions for many years, were sustained in an informal way after the law on unification of education were introduced. With the decrease of teachers, the education of the Qur’ān recitation faced a difficult time and almost nearly ceased. In our country, increasing of the expertness courses and number of men who trained in this places in recent years deserve a separate study, particularly on this subject. SummaryThere are many scholars who have studied the recitation of the Qur’ān (qirā’āt), and many papers that have been written on this subject analysing it by means of practice. Some institutions are founded with the purpose of teaching qirā’ātand a number of different methods have been developed in the historical process of qirā’āt.It is not clear when the knowledge of qur’ānic recitation first emerged in the region of Anatolia. In the Ottoman Empire, Khaṭīb ‘Abdulmu’min Rūmī who was tutee of Ibn al-Cezerī started to accept students for teaching qirā’ātin Bursa. Since then, qirā’ātbecame an official discipline of Islamic sciences. Evidently, the time Turks learned qirā’ātshould be before Ibn al-Cezerī’s arrival to Bursa.The brightest era of the qirā’ātand its institutionalisation was between XI-XIII centuries during the reign of the Ottoman Empire. Not only did training and teaching activities took place as seven and ten recitations, but authors also wrote books as supplementary references by depending on the works of the scholars such as Dānī, Shāṭıbī and Ibn al-Cezerī. Thus, the scholars made education practical and started to teach it as part of certain methods. The end of the 13th century was the time when sab‘a(seven) method based on seven recitations was superseded by ‘ashara(ten) method based on ten recitations. That is, the sab‘amethod was replaced by the ‘asharamethod in the country.The education of qirā’ātwhich were taught in expert institutions known as dār al-qurrāuntill the closure of madrasas was officially interrupted with the the law on unification of education on 3rd March 1924 in Turkey. The education of qirā’ātwas not officially given from the Republic of Turkey to 1968, but it was taught by self-abnegating scholars with their own efforts. The teaching of qirā’ātalmost disappeared due to some reasons such as education which wasn’t officially given by the state and the lack of encouragement for people interested in qirā’ātuntil 1968. The education of qirā’ātlater became official with the initiation of Tayyar Altıkulaç who was the vice president of religious affairs under the presidency of Mehmed Rüşdü Aşıkkutlu in 1968. At that time, a number of staffs were sent to the town Çifaruksa/Uğurlu in Of /Trabzon for the job training with the appointment of the presidency of religious affairs in order to get education from Aşıkkutlu. The specialized training course named as ‘Ashera-Taqrīb-Ṭayyibah’ was the first course about qirā’ātwith the opening of Istanbul Haseki Training Center by the presidency of religious affairs in 1976. The education of qirā’ātwas carried out by Aşıkkutlu who used Egypt method and Gürses used Istanbul method. These specialized training courses were made as periods of 3 years and trainees were begun to be admitted by taking an exam. The first students graduated who learned both methods at the end of the first period which was between 1976 and 1979. The presidency of religious affairs held the exam at a predetermined time for issuing in-service training certification to people, who have worked within its own institution, other institutions and in the private sector, and completed the education on ‘asharamethod with their own efforts and got a degree. This certification has been given to people who succeeded in the written and oral examinations. 184 people got the certification after taking the exam entitled as ‘the exam for external students in the ‘ashara-taqrībcourse’ which was taken place biennially and for the first time in 2010. When students have learned the fundamental principles of ‘ashara method, the first five-ten pages of the Qur’ān were read and indited with regard to distinguish narratives from each other with infirād method. ‘Asheraanalysis of the Qur’ān was indited and read with indirāc method for each student after being taught about certain issues such as the concepts of qirā’āt, its principles, and the grading of the imāmand rāvito students who get education with infirād method in qirā’āteducation in the country. Sources and methods used by scholars who are engaged in qirā’āteducation have become widespread in regions; and these methods have gone under the name of those regions.In this context, the science of qirā’ātwas taught with Istanbul and Egypt methods in the Ottoman Empire. These methods have still been valid in today’s Turkey. Sūfī profession stands for Istanbul method and qirā’āteducation is given with regard to this profession in notably Istanbul and several centers. The education of this profession is given in Pendik, Müftü Yusuf Karali and Haseki Abdurrahman Gürses training centers. Mehmed Rüşdü Aşıkkutlu who was one of the latest period scholars and Gönenli Mehmed are representatives of Egypt method. At the present time, Egypt method is represented as Atāullah profession by reason of the fact that it is commonly followed, adopted and conducted in the country.Nowadays, the edāmethod is used especially at the beginning of qirā’āteducation. Thus, student hears what instructor reads and gives a presentation. Instructors concentrate on the practice arzin the ongoing process and ease off on practice samʿaafter student implemented the lesson. At the present time, the curriculum followed in the qirā’āteducation is the same as the classic method in the country. The ‘Ashera, Taqrīb and Ṭayyibah’ methods were used in education. On the other hand, the person who recites should be a decent ḥāfiẓand know the science of tajweedwell in compliance with Hafs narrative of Asım and implement it. Notwithstanding that, there is the tajweedlesson in curriculum in order to strengthen implementations of the science of tajweed. (shrink)

This volume explores the inherent pluralism of Hinduism through ethnographic and philosophical evidence as presented in the Journal of Anthropological Society of Bombay. The essays dated 1886-1936, represent a period that marked the emergence of a European-educated native intelligentsia with a rationalist outlook. The essays cover a wide range of topics from Tree Worship in Mohenjo Daro, the origin of the Hindu Trimurti, interpretation of Avestic and Vedic Texts; to a second set of more localized papers that cover the Muhammadan (...) Castes of Bengal, the Tenets and Practices of a Certain Class of Faqirs in Bengal, the Theoretical History of the Goddess Yellamma, and much more. Written during a particular historical as well as intellectual period that reflected certain key patterns - a period just following the Bengal Renaissance of the nineteenth century that ushered in the ideologies of a reformative Hinduism - this volume highlights how religions of all denominations have influenced each other and appear to have mingled beliefs and practices from multiple sources. It shows how tolerance and inclusiveness along with syncretism have been part of India's religious and social history. This book will be of interest to students and researchers of religions, history, anthropology, sociology, political science, and sociology of religion. It will also be useful to those interested in inter-religious dialogues and civil society. (shrink)

This article proposes a reading of Michel de Certeau’s TheWriting of History which derives an understanding of the concept of practice as authoritative to the establishment and development of Enlightenment rationality. It is seen as a new form of legitimation established in the redeployment of religious ‘formalities’ in early modernity, supportive of the ostensible deliverance of the projects of reason.Subversive of its moral and ideological operations and geneses, this is an understanding of practice whose subject is the state. (...) Practice, as de Certeau advances it, led to the development of a concept of education productive of a regulatory ambit of social utility, and the student as both a figure of the utile and its moral postulate.This article thematizes the authoritative formality of the concept of practice in its hegemonic origins from early modernity to the thought of Karl Marx. It provides a needed supplement to Marx’s still provocative contribution to a persistent counternarrative, one which elides,and thus reinforces, significant prior,and no less persistent, functions of the concept of practice as here elaborated from de Certeau’s TheWriting of History. (shrink)

In rich detail Jonathan Berkey interprets the social and cultural consequences of Islam's regard for knowledge, showing how education in the Middle Ages played a central part in the religious experience of nearly all Muslims. Focusing on Cairo, which under Mamluk rule was a vital intellectual center with a complex social system, the author describes the transmission of religious knowledge there as a highly personal process, one dependent on the relationships between individual scholars and students. The great (...) variety of institutional structures, he argues, supported educational efforts without ever becoming essential to them. By not being locked into formal channels, religious education was never exclusively for the elite but was open to all. Berkey explores the varying educational opportunities offered to the full run of the Muslim population--including Mamluks, women, and the "common people." Drawing on medieval chronicles, biographical dictionaries, and treatises on education, as well as the deeds of endowment that established many of Cairo's schools, he explains how education drew groups of outsiders into the cultural center and forged a common Muslim cultural identity. Originally published in 1992. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These paperback editions preserve the original texts of these important books while presenting them in durable paperback editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

Our study aimed to investigate what Muslim families in England have the opportunity to have religious education for their children and to examine the institutions or structures that provide Islamic education opportunities. Document analysis as a qualitative method was adopted in our study. Academic books and articles related to the subject, statistical records, various re-ports provided by the state and private institutions, school curricula, school inspection reports, and law articles, and some court decisions constitute the main data (...) sources. Maximum diversi-ty sampling from the purposeful sampling types was used in determining the schools that were examined their Islamic curriculum, and it was tried to include as many different curriculum examples as possible. The fact that religious lessons are compulsory in schools in England and that this lesson is taught with a multicultural approach can be seen as an opportunity. On the other hand, there is a flexible education system in England. Muslim faith schools, supplementary schools (madrasa, maktab, and mosque school), and the home-schooling system are places and structures where Islamic education is carried out within the scope of formal and informal education. It is seen that Muslim faith schools are allowed to be opened as 'voluntary aided schools' by defining their distinctive religious characters as Muslim. The number of ‘state-funded Muslim schools’ is very limited, but their existence carries symbolic weight as a recognition of the Muslim com-munity’s right to establish such schools. It is understood that Muslim faith schools were opened mostly in the category of ‘independent schools’. Although there are various discussions about it, it is also important for Muslims to have informal religious education, in addition to formal education; it is allowed to open schools that offer Islamic education under the name of madrasa, maktab or mosque school. Families who send their children to the community schools because of the insufficient number of Muslim faith schools send their children to madāris (singular: madrasa), makātib (singular: maktab), or mosque schools which are called as ‘supplementary schools’. Social and moral values are taught here, including the teaching of the Qur'an, as well as sīrah (the biography of the Prophet), fiqh (jurisprudence), and Islamic history. It was understood that families who want to protect their children from the unhealthy envi-ronment of the school have the right to prefer home education, since the school is not compul-sory. In this sense, home-schooling can be considered as another opportunity for Muslim fami-lies to have their children Islamic Education. In addition to all these opportunities, the lack of a standard in these educational structures, the unqualified teachers, the inadequacy of curriculum development studies, and as a result, lack of qualified teaching materials are important problems. Economic limitations emerge as the first obstacle to increase the number of Muslim faith schools and to improve educational quali-ty. This situation threatens the quality of education by giving rise to poor buildings, insufficient resources, insufficient health and safety standards, and inexperienced management. Another threat to the quality of education is that teachers for independent schools do not have to have Qualified Teacher Status (QTS). While negative perceptions about Muslim schools have been identified as another challenge, it is expressed in various sources that Muslim students are frequently exposed to Islamophobia in various ways in public schools. Linking mosques and Islamic education institutions to radicalization and making them a subject of discussion is another noteworthy issue. Although there is no evidence of the relationship between Muslim schools and terrorist acts in England, Muslim schools are subjected to suspicions of being po-tential breeding grounds for future extremists. It seems necessary to take some actions for madrasahs who do not want to be under the con-trol of the state to reach certain standards and increase the quality of education. For example, Muslim supplementary schools should be united under the same roof of an association like The Association of Muslim Schools. This will help to attain certain standards, to increase the quality of education, and to create opportunities for various cooperation and sharing of experiences. Also, it should not be seen enough that the teachers in the madāris only have religious educa-tion, and their pedagogical competencies should be improved by subjecting them to various educational programs. (shrink)

In recent decades we witnessed ongoing debates about the objectives of history education, with different underlying epistemological perspectives. This qualitative study explored prospective history teachers' beliefs about these objectives of history education. Prospective history teachers of six universities starting a teacher educational programme were invited to answer an open-ended questionnaire about history education. Six objectives were found: (1) memorising; (2) critical/explanatory; (3) constructivist; (4) perspective-taking; (5) moral; and (6) collective-identity objectives. Almost all (...) prospective teachers mentioned several of these objectives. A distinction between two epistemological perspectives on historical knowledge representation (factual or interpretive), was used as a framework for categorising the different objectives. More than half of the respondents mentioned objectives of history education that represent history as factual and objectives that represent history as interpretive. We propose that in actual practice most history teachers are combining epistemologically opposing objectives for pedagogical, political and religious motives. (shrink)

During John Dewey's lifetime, one public opinion poll after another revealed that he was esteemed to be one of the ten most important thinkers in American history. His body of thought, conventionally identified by the shorthand word "Pragmatism," has been the distinctive American philosophy of the last fifty years. His work on education is famous worldwide and is still influential today, anticipating as it did the ascendance in contemporary American pedagogy of multiculturalism and independent thinking. His University of (...) Chicago Laboratory School thrives still and is a model for schools worldwide, especially in emerging democracies. But how was this lifetime of thought enmeshed in Dewey's emotional experience, in his joys and sorrows as son and brother, husband and father, and in his political activism and spirituality? Acclaimed biographer Jay Martin recaptures the unity of Dewey's life and work, tracing important themes through the philosopher's childhood years, family history, religious experience, and influential friendships. Based on original sources, notably the vast collection of unpublished papers in the Center for Dewey Studies, this book tells the full story, for the first time, of the life and times of the eminent American philosopher, pragmatist, education reformer, and man of letters. In particular, _The Education of John Dewey_ highlights the importance of the women in Dewey's life, especially his mother, wife, and daughters, but also others, including the reformer Jane Addams and the novelist Anzia Yezierska. A fitting tribute to a master thinker, Martin has rendered a tour de force portrait of a philosopher and social activist in full, seamlessly reintegrating Dewey's thought into both his personal life and the broader historical themes of his time. (shrink)

The lack of academic religious studies in India has several causes: the choice of the secular University of London as model for the first universities in India in 1857, the secular constitution, the secularist approach of the first prime minister of India, Jawaharlal Nehru, and the explosive relation between major faith traditions. However, with the waning of the Indian secularist framework and the continued power and influence of Hindutva ideology, there is a need to discuss different models for (...) class='Hi'>religious studies in India. In this article, the point of departure is Banaras Hindu University, one of the few universities in India that has religious studies, but also a faculty of Hindu theology. The focus is on the history of BHU and the recommendations of several educational commission from the 1930s to the 60s, with a note on recent attempts at BHU of renewing value education. The aim is to highlight one alternative for developing religious studies in India, whose primary goal is the formation of good citizens enabled by a set of universal human values instantiated in local traditions. (shrink)

Introduces classical and contemporary philosophical ideas of education in various areas, including intellectual, moral, aesthetic, religious, political, vocational, physical, and special education, from a historical perspective. Chapters treat the history of ideas in each area and the history of ideas in practice. Annotation copyright Book News, In.

Madrasas and academy can be defined as educational institutions known as schools that were established for different purposes in different periods. Madrasas are non-formal educational institutions where Islamic religious knowledge is taught. Madrasas, which hold an important place in Islamic civilization, are generally built in connection with mosques or prayer rooms. Education in madrasas is provided in areas related to the Islamic religion, such as fiqh (Islamic jurisprudence), hadith (sayings and actions of the Prophet Muhammad), tafsir (interpretation of (...) the Quran), and kalam (Islamic theology). The duration of education in madrasas varies between 5-10 years on average and is generally aimed at male students. Since the sciences that madrasas want to teach are Islamic sciences, the language used in education is Arabic.On the other hand, theology academies are institutions recognized by the state in an official manner and cover various subjects. These include the interpretation of religious texts, philosophical and theological analysis of religions, the history of religions and their effects on society, the study of religious rituals and practices, and the social and political impact of religious thoughts. In addition, today's theological academic studies have a broader perspective. They describe the relationship between religion and society, religious freedoms, gender and religion, and contemporary interpretations. In fact, theological academic studies embrace an interdisciplinary approach to understand both the content of religion and the social and cultural effects of religion.These studies are concluded in the form of academic publications, articles, and books. In addition, theology academics participate in conferences, seminars, and discussions to specialize in their fields and share their research. Nowadays, theological academic studies aim to contribute to the development of religious knowledge and understanding, as well as to understand the effects of religion on society as a multidisciplinary discipline. It enables people to understand the diversity of religions and religious thoughts and to examine them in a deeper way.Currently, madrasas and academies continue to exist in different forms. Madrasas mostly operate as religious education institutions in Islamic countries, while academies bear the name of contemporary universities known as higher education institutions. Universities representing the academy offer undergraduate, postgraduate, and doctoral education in various fields of science. Academies are also used as institutions where scientific research is carried out and scientific meetings are organized. (shrink)

aspirations, the rise of western monasticism was the most note worthy event of the early centuries. The importance of monasteries cannot be overstressed as sources of spirituality, learning and auto nomy in the intensely masculinized, militarized feudal period. Drawing their members from the highest levels of society, women's monasteries provided an outlet for the energy and ambition of strong-willed women, as well as positions of considerable authority. Even from periods relatively inhospitable to learning of all kinds, the memory has been (...) preserved of a good number of women of education. Their often considerable achievements and influence, however, generally lie outside even an expanded definition of philo sophy. Among the most notable foremothers of this early period were several whose efforts signal the possibility of later philosophical work. Radegund, in the sixth century, established one of the first Frankish convents, thereby laying the foundations for women's spiritual and intellectual development. From these beginnings, women's monasteries increased rapidly in both number and in fluence both on the continent and in Anglo-Saxon England. Hilda (d. 680) is well known as the powerful abbsess of the double monastery of Whitby. She was eager for knowledge, and five Eng lish bishops were educated under her tutelage. She is also accounted the patron of Caedmon, the first Anglo-Saxon poet of religious verse. The Anglo-Saxon nun Lioba was versed in the liberal arts as well as Scripture and canon law. (shrink)

Historical analysis confirms the home-grown character of Nigeria’s conflicts and the complexity of their peaceful resolution. Religious leaders have traditionally contested political space with other actors and continue to do so. But the religiosity of popular culture is such that Nigerian religious leaders can make a substantive contribution to peace building and countering religious extremism if given the time, space and tools to do so. Elections have been critical moments in the evolution of religious tensions and (...) conflicts owing to the country’s geographical demographic and history, and the popular hope of correcting injustice that they evoke. There is a need to distinguish between genuine religious conflicts and conflicts that are essentially socio-economic or about competition for political power which become “religionised.” The evolution of the terrorist organisation, Boko Haram, can be traced back to intra-Muslim conflicts and anti-Sufi movements. But it reflects no less the underdevelopment and poverty of the Northeast and the impact of corruption on the perception of state and national government. The crude and violent narrative of Abubakar Shekau, its leader, shows a deterioration beyond that of its founder Malam Yusuf, who was able to offer financial and economic inducements over and above a rejection of most aspects of modernity and Western education. Increasingly, efforts are being made by religious leaders at both national, and local levels through formal, and grassroots networks to build better understanding and awareness between faiths to change and challenge narratives. With the appropriate support, these networks have great potential for improving communal relations and overcoming Boko Haram’s narratives of hate. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Religious Background of Seventeenth-Century Philosophy RICHARD H. POPKIN IT IS AN EXCEEDINGLY GREAT PLEASURE tO participate in the twenty-fifth anniversary issue of the Journal of the Historyof Philosophy.The editor, Professor Makkreel, offered me the opportunity to discuss the rationale for my present research, which I hope has some relevance for future research in the history of philosophy. At a symposium at the American Philosophical Association meeting (...) in Washington in December x985, I argued for taking the historyof philosophy seriously, that is, understanding thinkers and ideas in their actual historical contexts, instead of detaching them into some ahistorical ethereal realm. I argued that one could not make sense of a philosopher's thought detached from his time and circumstances. His ideas could not be understood unless one took account of the language, the usages, the issues and the concerns of the thinker and his time. The all too frequent "reconstruction" of philosophers ' thoughts sees them instead as logical machines, simply moving from clearly stated premises to their logical consequences. As many of us have sought to show, this often grossly distorts what Descartes, Spinoza, Locke, Leibniz and others might have actually thought, and misses much of what they were probably thinking about. I should like to carry this theme further by examining the need to take seriously the religious aspect of philosophizing. I will center on the intellectual scene of the seventeenth century, which I am currently working on though I believe many of the same points could be made about any period in the history of philosophy. Among historians of science there is an ongoing debate about whether the history of the subject should be studied internally or externally. The [:35] 36 JOURNAL OF THE HISTORY OF PHILOSOPHY internalists examine a set of ideas presented by scientist A, and trace their use or development by scientist B. The study that results is primarily the tracing of the course of a set of ideas through a time period. Background data about the scientists, their problems, and their place in society are regarded as of little relevance. The externalists insist that one cannot understand why various questions became important, why various individuals tried to solve them, why they used certain kinds of possible solutions instead of others, etc., unless one knows the external conditions of the time. This has spawned a lot of interesting research into the way scientific studies went on, who supported them, who did them, how they got accepted, and so on. The sociology and even anthropology of science is now a thriving research area, yielding many amazing studies about the scientific world and how it functioned. In so doing, scholars have not just examined the great successful scientists, the Keplers, Galileos, Harveys, and Newtons, but also the small fry, the mediocre, the poor scientists, and even the incompetent ones. They have examined why wrong-headed theories were supported, and accepted, while evidence supporting other theories was readily available. Their concern with the actual course of scientific development as an ongoing part of intellectual history is vital to understanding the scientific world of today, which plays such an overwhelming role in our society. So, some people study the education of the good, the mediocre, the bad scientists; their relative social statuses, incomes, and so on. The religious concerns are, of course, an obvious part of the story from Copernicus to Kepler to Newton to Darwin to Freud to Einstein. The scientists were involved in an ongoing religious world that influenced the role of science. The above named scientists had their religious or irreligious views that were involved with their scientific concerns. And, as we know too well, the impact of their work on religion has been of great importance to the broader intellectual world, and the impact of religion on the acceptance of their science has been and is part of the ongoing intellectual world. This interest amongst historians of science in the sociology, psychology, and anthropology of science has hardly rubbed off on the historians of philosophy. Most of the leading scholars of the last few decades in this work are hardly known and rarely cited in studies in the history of philosophy. We... (shrink)

The Journal of Religious Ethics (JRE) was established at a particular moment in the United States in the early 1970s. This article investigates how that moment—in the institutional milieu of academic theology and religious studies in which the (JRE) emerged—influenced its founding. It does this through attention to three main sources: (1) the original charter and bylaws of the JRE, (2) publications from the JRE and other scholarly outlets in the period, and (3) a collection of interviews with (...) scholars who occupied editorial roles in the first 10 years of the life of the journal. The article suggests that the JRE's early period was driven by three key forces: the emergence of Christian ethics as a field of academic theology, deepening engagement with academic philosophy among students of Christian ethics, and growing attention to the pedagogical requirements of increasingly pluralist tertiary educational environments. In conclusion, I describe my own place in this history, asking how the dynamics around the founding of the JRE shape my participation in the practice enacted in its pages. (shrink)

14 lectures and talks, Ilkley, Yorkshire, August 5-17, 1923 (CW 307) In this fine introduction to Waldorf education, written out of a series of lectures given in 1924, Steiner provides one of the most comprehensive introductions to his pedagogical philosophy, psychology, and practice. Steiner begins by describing the union of science, art, religion and morality, which was the aim of all his work and underlies his concept of education. Against this background, many of the lectures describe a new (...) developmental psychology. On this basis, having established how children's consciousness develops, Steiner discusses how different subjects should be presented so that individuals can grow and flourish inwardly. Only if the child absorbs the right subject in the right way at the right time can the inner freedom so necessary for life in the modern world become second nature. Contents: Introduction by Christopher Bamford Science, Art, Religion, Morality The Principles of Greek Education Greek Education and the Middle Ages Spirit's Relationship to the Body Freeing Volition in the Human Organism Walking, Speaking, Thinking Rhythm, Sleep, Imitation Reading, Writing, Nature Study Arithmetic, Geometry, History Physics, Chemistry, Handwork, Language, Religion Memory, Temperaments, Physical Education, Art Education toward Inner Freedom The Three Eras of Human Religious Education Closing Address Index "Readers of Steiner's lectures printed here will be 'quietly astonished' and 'genuinely enthusiastic.' After an introduction, in which he speaks of reuniting science (intellectual knowledge), art, and morality once again, he turns to the principles of Greek education, in which body, soul, and spirit were still a unity. He then traces the development through the Middle Ages, during which new, evolving elements were added. In our time, he says, we must understand the concrete connection of the spirit with the human being, so that thinking, feeling, and willing can once more become alive. He relates this to the child's developmental stages, as well as the human basics such a sleeping and waking. Then he turns to the specifics of the curriculum: reading, writing, nature study, arithmetic, geometry, history physics, chemistry, crafts, language, and religion. Finally, he turns to memory, the temperaments, physical culture, art, and the actual organization of a Waldorf school--to which this volume is, all in all, one of the best introductions." --Christopher Bamford, from his introduction German source: Gegenw rtiges Geistesleben und Erziehung (GA 307). Previous English edition: Education and Modern Spiritual Life. (shrink)