Global citizenship is a positive outcome often associated with participation in study abroad. One essential building block of global citizenship is a sense of empathy toward those of other cultures. This paper proposes a study of variables that may increase intercultural empathy and global citizenship due to a study abroad experience. Proposed variables contributing to intercultural empathy include integration with the host culture, program duration, the economic and cultural distance of the host country, and the incorporation of guided reflection and (...) cultural study in the program content. The proposed study aims to provide guidelines that can be used in designing future study abroad programs to increase students’ sense of individual social responsibility. (shrink)

In Hume's dialogue with the Hobbesian-Mandevillian "selfish system" of morals, Hume seems to reject its conclusions in morals, but accept them in politics. No skeptic of moral claims like Mandeville, Hume sought to ground objective moral standards in his moral sentiment philosophy, yet, like Mandeville, Hume argued that in political life human beings act based largely on self-interest and a limited generosity. I argue that Hume, however, is ultimately ambivalent about the selfish system's conclusions in politics. He puts forth both (...) a nonmoral and a moral solution to the problem of cohesion in modern liberal states. First, he agrees with the selfish system's nonmoral tactic of channeling the self-interest of citizens through well-constructed institutions toward salutary ends. Second, arguing that the first solution is insufficient for the health of a political regime, Hume seeks to expand the limited moral sense of citizens through moral and aesthetic education and through an empowerment of local politics. Hume's second solution is a means within liberalism to combat its own tendencies toward the dissolution of communal ties and the creation of conditions ripe for the emergence of "sensible knaves.". (shrink)

Scholars have recently argued that Friedrich Schiller makes a signal contribution to republican political theory in his view of “aesthetic education,” which offers a means of elevating self-interest to virtue. However, though this education is lauded in theory, it has been denigrated as implausible, irresponsible, or dangerous in practice. This paper argues that the criticisms rest on a faulty assumption that artistic objects constitute the sole substance of this “aesthetic education.” Through a reading of Schiller’s work throughout (...) the 1790s, I make the case that this “education” occurs also through an encounter with the “moral beauty” of individual exemplars. This interpretation fits with Schiller’s republican allegiances, saves Schiller’s project from political irrelevance, and enriches Schiller’s contribution to contemporary republican political theory. However, I argue that Schiller was attentive to the dangers of this “aesthetic education” in his play Wallenstein, in which Schiller dramatizes the tragic relationship between individual exemplar and political order. (shrink)

While experimental philosophy has fruitfully applied the tools and resources of psychology and cognitive science to debates within epistemology, metaphysics, and ethics, relatively little work has been done within philosophy of religion. And this isn’t due to a lack of need! Philosophers of religion frequently rely on empirical claims that can be either verified or disproven, but without exploring whether they are. And philosophers of religion frequently appeal to intuitions which may vary wildly according to education level, theological background, (...) etc., without concern for whether or not the psychological mechanisms that underwrite those intuitions are broadly shared or reliable. In this chapter, I explore some of the fruit and possibilities for the emerging field of experimental philosophy of religion. First, in Section 1, I will elucidate some of the historical grounding for experimental philosophy of religion. Then in Section 2, I briefly consider how the tools and resources of experimental philosophy might be fruitfully applied to a seminal topic within philosophy of religion, namely, the problem of evil. In Section 3, we’ll sketch some broader applications of experimental philosophy of religion. (shrink)

Background: Midwives are required to make ethical decisions with the support of respective codes of professional ethics which provide a framework for decision making in clinical practice. While each midwife should be ethically aware and sensitive to the ever-changing issues within reproduction, few empirical studies have examined the views of student midwives in relation to reproductive ethical dilemmas. Objective: The aim of this study was to explore midwifery students’ reactions to a number of ethical dilemmas relating to women’s experiences of (...) reproductive decision making. Design: A series of focus groups were conducted with midwifery students who were asked to discuss five culturally significant scenarios including issues of knowledge acquisition regarding methods of family planning, removal or insertion of an intrauterine device, and abortion. Setting: A University in Turkey was the setting for this study. Participants: Purposeful sampling was adopted which resulted in five focus groups with a total of 57 midwifery students. Ethical considerations: The study was reviewed and granted formal ethical approval by an ethical committee at the Faculty of Health Science in Atatürk University. The head of the Faculty of Health Science approved the investigation. The participants received both oral and written information about the study and they gave their consent. Results: Five themes were identified from the analysis of the focus group data related to all five scenarios. These themes were ‘the right to information’, ‘choice and protection’, ‘parental rights and welfare of the women’, ‘make a decision’ and ‘women rights and sexual abuse’. Conclusion: This study has shown that while students respected women’s choice, they also expressed great ambivalence in some situations when personal values conflict with dominant societal beliefs and professional ethics. A focus on ethics education to include human rights is suggested as a means to enable students to explore their own social-value judgements, and as a means to limit the possible development of ethical confusion and moral distress. (shrink)

This paper describes a community event organized in response to the appropriation and overreliance on the psychiatric patient “personal story” within mental health organizations. The sharing of experiences through stories by individuals who self-identify as having “lived experience” has been central to the history of organizing for change in and outside of the psychiatric system. However, in the last decade, personal stories have increasingly been used by the psychiatric system to bolster research, education, and fundraising interests. We explore how (...) personal stories from consumer/survivors have been harnessed by mental health organizations to further their interests and in so doing have shifted these narrations from “agents of change” towards one of “disability tourism” or “patient porn.” We mark the ethical dilemmas of narrative cooptation and consumption, and query how stories of resistance can be reclaimed not as personal recovery narratives but rather as a tool for socio-political change. (shrink)

The increased attention of the Orthodox Church to issues of medical education in our country was the result of the fact that in the 1990s it once again became one of the most active forces in our society. The connection between the church and the medical community, which goes back to a time when the doctoring of the mind and bodily health was in fact the work of the same people, cannot leave the church indifferent to (...) the professional formation of healthcare workers. The Soviet era saw the forced de-Christianization of the medical profession and measures taken to abolish medical ethics rooted in the Hippocratic Oath and the Gospel commandments. The restoration of dialogue between church and medicine began after the collapse of the Soviet state, but it is still insufficiently regular. Currently, factors complicating this dialogue are liberal medical legislation and capitalist economies in health care. The former, by legalizing abortion, artificial insemination, and sterilization, absolves the doctor of moral responsibility in matters concerning the management of human life; the latter encourages him to view his profession not as a service, but as a means of making money from other people’s suffering. If the dialogue between church and medicine were to be carried on permanently within the walls of medical schools, it would strengthen the spiritual and moral foundations of the medical profession, upon which it has always existed. One of the most significant forms of this dialogue should undoubtedly be the teaching of biomedical ethics, which should be grounded in modern theology and the values of traditional spiritual cultures of Russia. (shrink)

S.O.S. Songs of the Sea is the perfect mix of music, creativity, and fun for music teachers, classroom teachers, child care providers ... and kids! Students will enjoy learning about the sea and its creatures through the engaging songs and activities. Classroom curriculum, music, crafts, and snacks are integrated, overlapped and joined to immerse students in a joyful, creative learning experience.

The purpose of this study is to examine the mission and education of the Korean Orthodox Church in the process of migration and settlement of Koreans in the Primorsky Krai from the 1860s to the 1910s and to discuss the historical background and sociocultural significance of it. This study summarizes the history of Korean maritime migrants in chronological order in the late 19th century. In this study, Russian, Russian-Korean bilingual and Korean translation used by the Russian Orthodox (...) class='Hi'>Church were discussed. At the time of the 19th century, the Russian Orthodox Church was the ideological background of the ruling Russian emigration. The Russian orthodox education that Koreans received was the first Western-style education acceptance of Koreans. The Orthodox Church conducted missions and education for Koreans through Russian language education, Korean-Russian bilingual education, and Korean-speaking Korean missions. Koreans accepted sophistication for survival and adjustment in Russia, or spiritual influence, and expressed enthusiasm for education. Russian Orthodox was bilingual, reflecting the dialect used by Koreans in Russia, and standard Korean of Seoul area. Although the educational environment was poor and the political situation was always changing rapidly, the role of the Orthodox Church was great in that it provided opportunities for Koreans to play an active role in the Primorsky Krai by finding out the talents of Koreans through education and by knowing their potentials themselves. (shrink)

This chapter contains sections titled: Education in the United States: Historical and Constitutional Developments From History to Theory Expressive Liberty and Parental Interests Parental Authority, Expressive Liberty, and Public Education Deliberation, Faith, and Public Reason in Liberal‐constitutional Democracy Conclusion: Education as and for Tolerance.

The present study analyses education policy in Slovakia and determines the role of the church in education governance and the church–state relationship in education policy. The church–state relationship is also evident in the specific constellations of the national curriculum. The study highlights the de-secularisation trend in education policy and curricula and identifies the links between religious and nationalist education content, which are largely a relic of the historical era of Slovak statehood building. (...) It also analyses Ethical Education, which is a specific school subject in Slovakia that has been shaped by a particular church–state ‘ideological governing form’. (shrink)

This paper looks at the state of research on churchstate relations in post-communist Romania in order to provide an outline of the most important questions which need to be addressed in the coming years. The article consists of two parts. First, a survey of academic studies published over the past two decades on the relationship between the country’s churches and state after 1990. Secondly, a breakdown of pressing churchstate issues today, accompanied by short discussions of existing studies and suggestions as (...) to what future research should probe into. (shrink)

European states differ tremendously in the extent to which their national education systems administer preschool programs, and whether or not these services can serve as day care for working parents. This article traces contemporary policy differences in three countries—France, Sweden, and Germany—to the effects of nineteenth-century conflicts between religious and secular forces over education. Intense, clerical-anticlerical conflict in France led to the incorporation of preschools into the national education system. In Sweden and Germany, the more accommodating relationship (...) between church and state assured that no such incorporation took place. These decisions had lasting consequences for the nature and extensiveness of child care services for preschool-aged children. (shrink)

Today’s pluralist and multicultural society raises questions about how to teach religiously and ethnically diverse students in Catholic schools. A Catholic Philosophy of Education addresses these challenges by examining the documents from the Roman Congregation for Catholic Education alongside the writings of Jacques Maritain and Bernard Lonergan. Mario D’Souza proposes a contemporary formulation for a Catholic philosophy of education in which the ideals of Catholicism form the basis for the mission of the Catholic school. Drawing on the (...) Church’s educational documents, and informed by Maritain and Lonergan, D’Souza explains how the unifying anthropology of Catholic education enables Catholic schools to serve amidst diversity by avoiding the extremes of religious exclusivism and fundamentalism, on the one hand, and relativism and individualism, on the other. He explores the aims of Catholic schools in relation to students, teachers, and society, and the relationship between goodness, discipline, and knowledge. He argues that students must be educated for personal and communal freedom and authenticity, and to strive for the common good, suggesting how a Catholic philosophy of education can provide the framework for such personal and communal transformation. Essential reading for new and experienced Catholic educators, A Catholic Philosophy of Education demonstrates that Maritain and Lonergan have much to offer in service of an education that is liberating, instructive, illuminating, and integrative. (shrink)

The title of this book is particularly significant in that Dr. Rushdoony was able to identify the basic contradiction that pervades a secular society that rejects God's sovereignty by still needs law and order, justice, science, and meaning to life. Secular man wants to use the thinks of creation while denying their creator. As Dr. Rushdoony writes, 'there is no law, no society, no justice, no structure, no design, no meaning apart from God.' And so, modern man has become schizophrenic. (...) He wants to assert his autonomy while rejecting the divine order that gives meaning to life. To the humanist, the aim of living is something he calls the 'good life.' For the nihilist, it is violence and death. Dr. Rushdoony saw cultural schizophrenia as a split between thought and feeling, a withdrawal from the reality of God and a flight into fantasies of world government achieved through an unattainable unity. Utopians are undeniably schizophrenic. They want a heaven on earth, which can only be achieved by coercion and enslavement. But perhaps what they really want, as depraved human beings, is coercion and enslavement, and use utopian idealism to deceive and entrap the gullible. Nor is it by accident that the government schools now lavish so much time on death education, which has been marbleized throughout the curriculum. As Dr. Rushdoony writes: 'For man to turn his back on God, therefore, is to turn towards death.' And this is exactly what the government schools have done. Add to this, multiculturalism, transcendental meditation, sensitivity training, explicit sex education, drug education, evolution, behavioral psychology, humanism, whole language, and other such programs, and you get a curriculum that is so profoundly anti-Christian that one wonders how any Christian parent or minister can condone putting a Christian child in a government school from the forward by Samuel L. Blumenfeld. (shrink)

Writings, including articles, letters, and unpublished work, by one of the twentieth century's most influential figures in mathematical logic and philosophy. Alonzo Church's long and distinguished career in mathematics and philosophy can be traced through his influential and wide-ranging writings. Church published his first article as an undergraduate at Princeton in 1924 and his last shortly before his death in 1995. This volume collects all of his published articles, many of his reviews, his monograph The Calculi of Lambda-Conversion, (...) the introduction to his important and authoritative textbook Introduction to Mathematical Logic, a substantial amount of previously unpublished work (including chapters for the unfinished second volume of Introduction to Mathematical Logic), and a selection of letters to such correspondents as Rudolf Carnap and W. V. O. Quine. With the exception of the reviews, letters, and unpublished work, these appear in chronological order, for the most part in the format in which they were originally published. Church's work in calculability, especially the monograph on the lambda-calculus, helped lay the foundation for theoretical computer science; it attracted the interest of Alan Turing, who later completed his PhD under Church's supervision. (Church coined the term “Turing machine” in a review.) Church's influential textbook, still in print, defined the field of mathematical logic for a generation of logicians. In addition, his close connection with the Association for Symbolic Logic and his many years as review editor for the Journal of Symbolic Logic are documented in the reviews included here. (shrink)

Schools of Faith represents a diversity of essays from scholars in several continents. The contributors, all leading theologians and ethicists, offer reflections on historical and contemporary themes which are significant for wider debates in theological education and church life in today's world. The range of contributor and content provides a fitting tribute to the work of Iain R. Torrance over many years. Amid the numerous subjects discussed, the authors focus on liturgy, textual criticism, public theology, the ethics of (...) war, Christian doctrine, divine action, ecumenism, inter-faith dialogue, spiritual formation, the office of the minister, and the interface between religion and literature. The multi-faceted nature of this collection signifies its importance for historical, systematic and practical theology. (shrink)

1. It is noteworthy that scholarly interest in the history of the period leading up to the Elementary Education Act of 1870 (henceforward the 1870 Act) and its aftermath, particularly its religious...

Nigel Blake; Church Schools, Religious Education and the Multi-ethnic Community: a reply to David Aspin, Journal of Philosophy of Education, Volume 17, Issue 2.

R.W. Church was an English churchman and writer. Church was also famous for being the dean of St. Paul's Cathedral in London.Bacon's most famous work is his biography on Francis Bacon, the great English philosopher.

D N Aspin; Church Schools, Religious Education and the Multi-ethnic Community, Journal of Philosophy of Education, Volume 17, Issue 2, 30 May 2006, Pages 229–24.

John V. Taylor was a missionary statesman, ecumenist, Africanist, onetime General Secretary of the Church Missionary Society, and later Anglican Bishop of Winchester. His work offers a theology and practice of Christian mission which is faithful to scripture while fully facing the facts of the contemporary world at the beginning of the third millennium. Does Christian evangelism promote sectarianism and violence, or can it contribute to harmony and peace in the global village? Can Christians extol the true significance of (...) Jesus Christ without demeaning others? Who is God and how does God's nature shape ours? This book tackles these and other vital issues by giving the first major account of the life and thought of one of the 20th century's greatest religious thinkers. Here is an example and tutor to any thoughtful Christian. Consistently incarnational and sacramental in his approach, Taylor seeks to live out the truths he discovers in his daily ministry as poet, priest and prophet - inviting those around him to share the way of Christ. Taylor is also author of major works such as "The Go-Between God", his book on the Holy Spirit, and "The Christlike God", where he outlines the distinctive Christian insight into God as the patient, generous, self-sacrificing love we see in Jesus. (shrink)

This article argues that church colleges of higher education, in their desire to be distinctive, can benefit from rethinking the relationship between the philosophical and the religious in order to retrieve a view of higher education as ‘upbuilding’. This will be achieved by illustrating how the central idea of speculative philosophy—that our learning about truth occurs in and through the phenomenology of aporetic experiences of the conditions of possibility—can contribute to the debate within church colleges regarding (...) what is different about their higher education. In short I will argue that Hegel and Kierkegaard (amongst others) find the aporetic experience of contingency to be of absolute significance. In what follows I will show how the religious and the philosophical are both constitutive of that absolute significance and how, when allowed to re-form each other, then together (and apart) they commend the kind of ‘upbuilding’ higher education that church colleges espouse. (shrink)

A rather variegated palette of modern functionalities of denominations both in the world as a whole, and in Ukraine, in particular, is determined by the urgent needs of society. Along with purely traditional religious and religious organizations, such functions that are called in time in one or another community are appearing or reviving. In Ukraine, today the actualization of such functions of the Churches that are most invited in the difficult conditions of external aggression and internal internal problems are being (...) observed. Among them, almost the first place was the function of patriotic education, which prompted scholars to pay special attention to this. The urgency of studying the role of the religious-church factor in patriotic education does not require long proof in the face of the heavy resistance of Ukraine to the bulk of the "Russian world", now not only information, spiritual and cultural, but also in the form of military aggression that has gained insidious forms of undeclared "hybrid warfare" ». (shrink)

I argue that, in the second half of the second Millennium, three parallel processes took place. First, normative ethics, or natural morality, that had been a distinct subject in the education of European elites from the Renaissance times to the end of the eighteenth century, disappeared as such, being partly allotted to the Churches via the teaching of religion in State School, and partly absorbed by the study of history and literature, assumed to be channels for imbibing younger generations (...) with the shared values of the State, the Nation, or the People. Second, religion, or better the prevailing religion or, in most countries, the “State Religion,” became a compulsory subject in the State school. Both the State school and Religion as a discipline were indeed novelties. Third, a result of a tacit pact between two ruling groups was that the canon of European culture was transformed into something less consistent and less comprehensive than its previous post-Renaissance version had been. In more detail, the tradition to be transmitted to younger generations was construed around a fable, or better a lie, namely that the modern European is the ancient Greek’s grandson, and the ancient Hebrew had nothing to bequest to the Modern European. Besides, the canon was reduced to a bark without a kernel, in so far as literature and history took the place that used to belong to “philosophy” or to Studia Humanitatis. (shrink)

John Henry Newman's criticism of contemporary movements of thought and of education show him to be a nineteenth-century disciple of the Alexandrian Fathers of the Church.

What is the role of religion(s) in a human rights culture and in human rights education? How do human rights and religion relate in the context of public education? And what can religious education at public schools contribute to human rights education? These are the core questions addressed by this book. Stimulating deliberations, illuminating analyses and promising conceptual perspectives are offered by renowned experts from ten countries and diverse academic disciplines.