15 found
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  1.  77
    Moral Education in Singapore: A Critical Appraisal.Tan Tai Wei - 1994 - Journal of Moral Education 23 (1):61-73.
    Abstract Moral education in Singapore, ever since political independence, has been pragmatically aimed at forging together, by promoting shared values, the four major racial and cultural communities which at various stages had threatened to polarise. It has also been used for preserving a cultural and national identity against the perceived erosion of Asian roots by Western education. Social cohesion and moral ballast have been seen as instrumental towards a strong economy, including the attraction of foreign investors. In these ways, moral (...)
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  2.  17
    Moral and Citizenship Education As Statecraft in Singapore: A Curriculum Critique.Tan Tai Wei & Chew Lee Chin - 2004 - Journal of Moral Education 33 (4):597-606.
    This is a brief review of the Civics and Moral Education programme currently in use in Singapore schools. The paper offers an appraisal of the rationale provided in policy statements and of selected official and students' workbook descriptions of curricular content, activities and pedagogic theories. It shows that the Civics and Moral Education programme is more a matter of training students to absorb pragmatic values deemed to be important for Singapore to achieve social cohesion and economic success, rather than moral (...)
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  3.  33
    T. S. Eliot: Culture and Education.Tan Tai Wei - 1972 - Educational Philosophy and Theory 4 (1):47-54.
  4.  22
    Bodily Continuity, Personal Identity and Life After Death.Tan Tai Wei - 1990 - Sophia 29 (2):33-39.
  5.  16
    Mr Young on Miracles: Tan Tai Wei.Tan Tai Wei - 1974 - Religious Studies 10 (3):333-337.
    In two recent papers, Mr Robert Young maintains that all attempts by philosophers to bolster the-violation-of-law concept of miracles are bound to fail and propounds what he claims to be a novel non-reductivist concept of miracles which avoids the conceptual difficulties of the violation-model. His view of miracles is of god being ‘an active agent-factor in the set of factors which actually was causally operative’ [p. 123] in an event dubbed a miracle. God is put in among ‘the plurality of (...)
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  6.  13
    Justice and Punishment Without Hell.Tan Tai Wei - 1996 - Sophia 35 (1):62-72.
  7.  22
    Some Confucian Insights and Moral Education.Tan Tai Wei - 1990 - Journal of Moral Education 19 (1):33-37.
    Abstract This paper shows that Confucian morality satisfies the conditions of a holistic moral education, involving moral understanding, commitment and will, motivation and sentiments. Its basic principles of interpersonal relations are universally acknowledged ones, such as justice, truthfulness, equality and liberty. It stresses commitment to and practice of these principles by advocating virtues of character such as wisdom, courage, trust and love. The latter two involve sincerity and right motivation, requiring doing the morally right for the right reasons. They also (...)
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  8.  9
    Morality and the God of Love.Tan Tai Wei - 1987 - Sophia 26 (2):20-25.
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  9.  11
    Recent Discussions on Miracles.Tan Tai Wei - 1972 - Sophia 11 (3):21-28.
    THE ARTICLE ARGUES THAT RECENT ATTEMPTS, TO REFUTE THE NEO-HUMEAN CONTENTION 1. THAT MIRACLES CONSIDERED AS VIOLATIONS OF NATURAL LAWS ARE IN PRINCIPLE UNIDENTIFIABLE, AND 2. THAT IN ANY CASE CRITICAL HISTORY WOULD ALWAYS RULE AGAINST ACCEPTING PURPORTED EVIDENCES FOR MIRACLES, ARE UNSUCCESSFUL EVEN THOUGH SUGGESTIVE IN THE RIGHT DIRECTION. THEY EITHER EVADE THE ISSUE, OR FAIL TO FULLY COGNISE THE PURPORT OF THE CONTENTION. IT IS THEN ARGUED THAT ONCE MIRACLES ARE CONSIDERED WITHIN THEIR RELIGIOUS CONTEXT, SITUATIONS COULD BE (...)
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  10.  10
    Some Purported Grounds for Theism.Tan Tai Wei - 1976 - Sophia 15 (2):17-25.
  11.  7
    Extra-Terrestrial Persons and Religious Tradition.Tan Tai Wei - 1971 - Sophia 10 (2):6-15.
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  12.  6
    Mr Young on Miracles.Tan Tai Wei - 1974 - Religious Studies 10 (3):333 - 337.
    YOUNG DESCRIBES A MIRACLE AS DESCRIPTION OF AN EVENT EFFECTED BY A SET OF CAUSALLY OPERATIVE FACTORS, A NECESSARY ONE OF WHICH BEING GOD’S PRESENCE. BUT THE ACCOUNT IS ONLY A REDRESSING OF THE VIOLATION-OF-LAW MODEL OF MIRACLES AND DOESN’T ESCAPE THE CONCEPTUAL DIFFICULTIES OF THE MODEL NOR THE METHODOLOGICAL DIFFICULTIES CONCERNING IDENTIFYING AND ASCERTAINING PURPORTED MIRACLES.
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  13.  4
    Professor Langford's Meaning of ‘Miracle’.Tan Tai Wei - 1972 - Religious Studies 8 (3):251.
    In his paper ‘The Problem of the Meaning of “Miracle”, Professor Michael J. Langford proffers a concept of miracles that derives its intelligibility from the familiar phenomenon of the interaction of minds. Miraculous occurrences are portrayed as a variant, though abnormal, form of what we may term ‘inter-psychosomatic influence’, God's mind being the ultimate determinant. Langford thinks that to speak significantly of miracles, the phenomenon should be understood as ‘not totally dissimilar to our previous experience’ ; hence the familiar notion (...)
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  14.  2
    Professor Langford's Meaning of 'Miracle'.Tan Tai Wei - 1972 - Religious Studies 8 (3):251 - 255.
    In his paper ‘The Problem of the Meaning of “Miracle” , Professor Michael J. Langford proffers a concept of miracles that derives its intelligibility from the familiar phenomenon of the interaction of minds. Miraculous occurrences are portrayed as a variant, though abnormal, form of what we may term ‘inter-psychosomatic influence’, God's mind being the ultimate determinant. Langford thinks that to speak significantly of miracles, the phenomenon should be understood as ‘not totally dissimilar to our previous experience’ ; hence the familiar (...)
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  15. The Question of a Cosmomorphic Utopia.Tan Tai Wei - 1974 - Pacific Philosophical Quarterly 55 (4):401.