In this article, the subject of Jesus and the Gospel is discussed according to the Qurʾān. This study focuses on the position of Jesus and the nature of the Gospel from the perspective of the Qurʾān about the perception of Jesus and the Gospel in the Christian belief. The issue of Jesus and the Gospel has been the subject of different understandings and discussions between Muslims and Christians from the first periods of Islamic history until today. There are serious confusions (...) around them both within the Christian world and Islamic world. Even if there are common points between the information contained in the New Testament and in the Qurʾān on these issues, this information does not agree with each other. While Jesus and the Gospel described in the Qurʾān are not independent and not detached from the historical process of divine revelation; Jesus, which was placed in a superior position in Christianity, and the Gospels written by different writers on different dates after Jesus, do not integrate with this historical process. As for the Islamic world, it can be said that the perception of Jesus and the Gospel is not directly shaped by the Qurʾān, but rather by narratives and common beliefs. In this article where concept analyses are intense, the Qurʾān, the Bible, TDV (Türkiye Religious Foundation) Encyclopaedia of Islam, dictionaries, commentary resources and studies on Jesus and the Bible were mainly referred to. According to the Qurʾān, all the messengers called rasūl and nabī are human prophets chosen by Allah and none of them are angel or superhuman. Allah is the only God and there is no god but Him. According to the Qurʾān, it is not possible for God to adopt a wife or son. Allah is not the third of the three that finds its expression in the Christian belief in the form of the trinity: The Father, the Son and the Holy Spirit (Rūḥ al-Quds). According to the Qurʾān, every understanding that deifies Jesus and carries him to a position above human is a deviation from the right path. The deification of Jesus, who was born of Mary without a father, has been a belief formed over time. It is stated in the Qurʾān that Jesus is a messenger of Allah and a word He informed Mary, like the other prophets. What is meant by the word of God is that Allah heralds Mary with a child whose name is Christ, Jesus and the son of Mary. While it is said in the Qurʾān that Jesus is the word of God, it is not meant that the word is embodied and transformed into Jesus; however, it is meant that Jesus was created and brought to life with a word that came from Allah. The fact that Jesus is the word of God can also mean that he will speak to people in the name of Allah when he is in the cradle and then with the words that were revealed to him, and he will notify the way of the Lord in his message. As his birth is a miracle, his talking to people while in the cradle is also a miracle. Allah put His words in the mouth of Jesus like as He put them in the mouth of Prophet Muḥammad, and He also revealed the Gospel to Jesus. Thus, the words of God and the messenger who speak in the name of Allah became synonymous. Because when he speaks in the name of Allah, the words coming out of his mouth are not the words of Jesus himself, but the words of God. All prophets, including Jesus, are a single ummah sent on Islam. The essence of the books they brought from Allah is one. Although there are some differences in details arising from history, culture and social conditions, there is no difference between them in terms of the basic principles, norms and decrees brought from Allah in matters of faith, worship, morality and law, and especially the principle of unification. According to the Qurʾān, the Bible is the name of the divine book that Allah sent down to Jesus who was held responsible for His message, and that confirms the previous books. Contrary to the common belief among Muslims, the Qurʾān does not abolish the Gospel sent down to Jesus, but endorses it. In fact, all the books that God sent through the prophets confirm each other in terms of their essence, as well as the basic principles and provisions they contain. Allah taught Jesus the book, the wisdom, the Torah and the Bible, and sent him to confirm the Torah. He also sent down the Qurʾān to Prophet Muḥammad as confirming the Torah and the Bible. The purpose of these books sent down by Allah is to provide guidance and light to humanity. It is emphasized in the Qurʾān that all the prophets are actually one ummah, and that God who sent them is the true Lord of the people and that worship should be done only to Him. The verse in the Qurʾān "The only religion in the sight of Allah is Islam" should be understood in this context. In this respect, the common understanding among the scholars who study in the Islamic tradition that Qurʾān abrogated the divine books sent to humanity before, which is incompatible with the Qurʾān and turned into a common belief, should be reviewed and evaluated. (shrink)

This book is one of the first wide-ranging academic surveys of the major types and categories of Hindu contemplative praxis. It explores diverse spiritual and religious practices within the Hindu traditions and Indic hermeneutical perspectives to understand the intricate culture of meditative communion and contemplation, devotion, spiritual formation, prayer, ritual, and worship. The volume extends and expands the conceptual reach of the fields of Contemplative Studies and Hindu Studies. The chapters in the volume cover themes in Hindu contemplative experience (...) from various texts and traditions including classical Sāṃkhya and Patañjali Yoga, the Bhāgavata Purāṇa, the role of Sādhana in Advaita Vedānta, Śrīvidyā and the Śrīcakra, the body in Tantra, the semiotics and illocution of Gauḍīya Vaiṣṇava sādhana, mantra in Mīmāṃsā, Vaiṣṇava liturgy, as well as cross-cultural reflections and interreligious comparative contemplative praxis. The volume presents indigenous vocabulary and frameworks to examine categories and concerns particular to the Hindu contemplative traditions. It traces patterns that cut across Hindu traditions and systems and discusses contrasting methods of different theological/philosophical schools evincing a strong plurality in Hindu religious thought and practice. The volume provides intra-religious comparisons that reveal internal complexity, nuances, and a variety of contemplative states and transformative practices that exist under the rubric of Hindu practices of interiority and reflection. With key insights on forms and functions of the contemplative experience along with their theologies and philosophies, the volume suggests new hermeneutical directions that will advance the field of contemplative studies. This book will be useful to scholars and researchers of religious and theological studies, contemplative studies, Hindu studies, consciousness studies, yoga studies, Indian philosophy and religion, sociology of religion, philosophy of religion, comparative religion, and South Asian studies, as well as general readers interested in the topic. (shrink)

This is the first volume to explore the philosophy of worship. It considers the metaphysical, ethical, and psychological issues associated with worship, among them: What, if anything, is the point of worship? What, if anything, makes a being worthy of worship? Can worship hold value for atheists? What, if anything, might be wrong with idolatory?

Comparative Religious Law provides for the first time a study of the regulatory instruments of Jewish, Christian and Muslim religious organisations in Britain in light of their historical religious laws. Norman Doe questions assumptions about the pervasiveness, character and scope of religious laws, from the view that they are not or should not be recognised by civil law, to the idea that there may be a fundamental incompatibility between religious and civil law. It proposes that religious laws pervade society, (...) are recognised by civil law, have both a religious and temporal character, and regulate wide areas of believers' lives. Subjects include sources of law, faith leaders, governance, worship and education, rites of passage, divorce and children, and religion-State relations. A Charter of 'the principles of religious law' common to all three Abrahamic faiths is proposed, to stimulate greater mutual understanding between religion and society and between the three faiths themselves. (shrink)

Both the Scriptures and the traditions of the Christian faith can be seen to promote animal welfare and, paradoxically, also to promote the idea of nonhuman animals existing only for human use. The result is that Christians can have mixed attitudes toward animals, and comparatively few Christians actively work toward improving animal welfare. It is possible that the behavior and activities of individual Christians reflect those values most strongly and frequently expressed in Christian liturgy and worship, which may be (...) more limited than what is present in Scripture or the wider tradition. The psychological theory of reasoned action/planned behavior provides a model that can help explain how these values are translated into action. This article will report on the findings of a pilot study that explored the relationship between the style and content of Christian worship and behavior in related ethical areas and will focus on those results relating specifically to animal welfare. Statistically significant correlations were found between the inclusion of animal welfare in church worship, private prayer, and related charitable giving. Participation in certain types of worship was predictive, either positively or negatively, for giving to animal welfare charities. Based on these results, this article explores the possible reasons why liturgy can have a strong influence in forming attitudes and shaping behavior and why some liturgical styles may be more influential than others. (shrink)

This article offers a comparative study of the views of Alexis de Tocqueville and those of several Chinese thinkers of the late Ming dynasty (1368–1644)—primarily Gu Yanwu, Huang Zongxi, Wang Fuzhi—on the socio-political processes of centralization. My central claim is that their views of political centralization and of the decentralized polycentric society that preceded it in their respective countries exhibit a remarkable array of analogous structural features. More specifically, both Tocqueville and his Chinese counterparts perceive in centralization an inherent (...) unsustainability driven by its self-destructive nature: since the foundation and strength of statism depends on its social resources, the centralization of power inevitably results in the weakening of its own basis. I conclude that through their nuanced reinterpretation of self-interest, both parties advocate a “small-community-oriented communitarianism” instead of the increasingly centralized modern state. (shrink)

In the domestic literature, the beginnings of comparative ideas about supernatural belong to the writing of Kievan Rus. The most meaningful such representation is presented by "The Word of St. Gregory, reproduced in the interpretation of how the first pagans, that is, the pagans, worshiped the idols and laid them down, as they now do." The basis of this monument of the Kyivan culture of the 12th century, also known as the "Word of the Idols," was the sermon of (...) the prominent patriarch Gregory the Theologian on the Epiphany, in which he reacted negatively to ancient paganism. But "The Word," as Y. Anichkov noted, is not a preaching, nor a translation of the thoughts of Gregory the Theologian, but an attempt to study Old Believers: it gives an interpretation of the work of the Byzantine theologian "in the interpretation" of the local paganism. (shrink)

The Datuk Gong worship in Malaysia is a fusion of Malay keramat and Chinese Tudi Shen, hence easy to be labelled 'syncretism'. Nevertheless, the rich dynamism of syncretism as a process in Datuk Gong worship is still underexplored. Through the combination of historical documentary method and anthropological multi-sited field work, this article examines the three stages in the syncretic process of Datuk Gong worship: syncretic amity, syncretic encompassment and synthesis, as well as diverse strategies Chinese devotees adopted (...) in each stage. Compared with other worship of non-Chinese deities in Southeast Asia, the peculiarity of Datuk Gong worship in West Malaysia is that it has reached a high level of synthesis, hence its own independence. CONTRIBUTION: Through the examination of Datuk Gong worship in Malaysia, a syncretism of Chinese Religion, local animism and Islam, the study provides a rare and excellent example to mirror the rich dynamism of syncretism as a process in Southeast Asia, a meeting point of different civilisations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Wildman's Effing Theodicy:The Problem of Suffering, the Ground of Being, and the Worship of SuchnessDemian Wheeler (bio)I. Confronting Suffering: Fictional Gods, Monstrous Evils, and Ghostly WhisperersWesley J. Wildman—"the comparing inquirer,"1 "the man who receives too many emails,"2 "the most original, audacious, creative, encyclopedic, and integrative thinker working within and across the fields of philosophy, ethics, theology, and the scientific study of religion in our time"3—is now a novelist! (...) His recently published first novel, The Winding Way Home, is an astounding and achingly beautiful story about a family searching for healing in the face of unspeakable tragedy and crushing grief. Our protagonist is Jesse, a strangely familiar philosopher, polymath, and professor, whose six-year-old daughter, Becca, is abducted from her bedroom in the middle of the night. Needless to say, Becca's disappearance totally shatters the lives of Jesse, his beloved partner Alexandra, and their two boys, Matt and Josh.On the verge of a complete mental breakdown, and desperate to manage the anxiety, uncertainty, terror, and encroaching despair, Jesse begins to engage in a severe form of meditation, deliberately dwelling on images of what Becca might be enduring, however gruesome and devastating. He pictures her dead in the woods, sold to the highest bidder, imprisoned in an attic, abused physically and sexually, buried alive in a crate desperately praying to be rescued, treating each possible future "as a shard-like perspective on a fear-inducing, darkly humming [End Page 20] crystalline monstrosity." For Jesse, this visualization practice is an act of solidarity, not masochism, a way to love his precious little girl as she really is, no matter what she went through or is still going through. Anything less feels like a betrayal, like a "spineless retreat from the reality of Becca's life." Facing the brutal truth about Becca also becomes an integral part of his piety, his worship. As the saga unfolds, Jesse embarks on a weird but wild spiritual quest, a quest to see and surrender to the world in all its wonder and ambiguity, grace and threat, the world that gave him the greatest gift imaginable, Becca, a "beautiful, perfect little being," only to take her away and hand her over to a fate worse than death.4Later in the story, Jesse and Alexandra become foster parents to an abduction survivor named Maddy. Their worst nightmares about what probably happened to Becca actually did happen to Maddy. Stolen from her family at a young age and chained up in a cold, lonely basement, Maddy was subjected to years of torture, malnourishment, deprivation, disease, and rape, forced to bear the children of her captors. Shortly after Maddy and her kids move in, Jesse schedules a meeting with Father Jimmy, "his favorite delusional priest." Jesse admires and appreciates Father Jimmy's intelligence, lovingkindness, and nonjudgmental nature. But he is not bashful about challenging his "supernatural mumbo-jumbo."5 On this particular occasion, they gather to talk about the theological implications of Maddy's horrific life and whatever unthinkable horrors befell Becca. The conversation gets quite heated. Growing increasingly irate, Jesse asks Father Jimmy if he prays for Maddy, Becca, and other missing children and trusts in a God who permits their dreadful circumstances and could do something to ameliorate them. Father Jimmy nods in the affirmative and gently asks a question of his own: "Why would you be angry at a God you don't believe in?" Jesse thunders back:I'm not angry at your fictional God! … I'm angry at you. You worship and pray to a being who allowed Becca and Maddy to be raped and tortured, and in Becca's case probably murdered. And then you offer solace to me and my family in the form of prayers to change this deity's mind about what to do. As if that's supposed to make any of us feel better! Can't you see? You're commending to me a God whose behavior and decisions are so utterly appalling, so completely opposed to the good as I understand it, that I would devote my life to morally resisting this God's depravity... (shrink)

In our country, mildly mentally disabled students are being educated in general education classes by means of integration. An individualized education program (IEP) is being prepared for these students when needed. However, the impact of BEP on students with intellectual disabilities in religious education has not yet been sufficiently discussed. The purpose of this research is to examine the impact of the IEP on the achievement of religious education of mentally disabled students and the level of religious learning of these (...) students. For this purpose, in addition to the education given in the general education class for the 6 mildly mentally disabled integration students studying in the 4th grade of primary school, 2 hours of education were carried out in the support education room per week during the education and training year. Semi-experimental study was designed according to the single-tasked multiple-start model. Education process was evaluated by Achievement Test, the Teacher Observation Form, the pre-test based on the Self-Assessment Form, post-test and retention tests. As a result, it has been seen that BEP has a positive effect on the achievement of religious education of mentally disabled students (ZEKÖ). In this framework, it has been found that students are influenced by the society, especially by their peers, when they are given time they constitute religious knowledge, they understand normal individuals religious behaviours, they are more emotional, they forget religious information that is not used in everyday life and when they accomplish they increase self-confidence and self-esteem and internalize values.SummaryPeople differ in their creation. This difference is greater in people disabled. In terms of individual traits and educational qualifications, individuals with disabilities who are severely different from their peers and who have difficulty in playing the roles they should play are evaluated in several groups. One of these groups is mentally disabled. Mentally handicapped people have various rights as normal individuals. One of these rights is the right to education. National and international laws guarantee the educational rights of individuals with intellectual disabilities. Similarly, Islam and his best practitioner, the prophet Muhammad, did not consent to the transformation of the mentally disabled into begging masses or to their isolation, but rather to integrate them into society. According to Islam, individuals with intellectual disabilities have the “capacity to acquire rights“, even if they do not have "capacity to act". This right requires them to receive an education that takes into account their differences, just like normal individuals. Because of their learning characteristics, mentally retarded students differ from their peers, therefore they cannot benefit from the educational activities organized for normal students. So, these students need a special education to ensure that the mentally disabled are successful and live in society without being dependent.Inrecent years, in our country as well as in the world, the principle of "least restricted education environment" is taken into consideration for mentally handicapped people who need special education, which approaches to co-education with their peers. This approach is tried to-be applied at all educational levels. Due to the diagnosis and evaluation in the Guidance and Research Center, a large number of mentally retarded students are placed in normal schools. These students, like other courses, take the Religious Culture and Moral Knowledge Course together with the normal students. However, depending on their learning, they have the right to receive separate training as 1-3 people at-the support training room. The instructional adaptations necessary for the education of these students made by the Guidance and Research Centers are carried out by the teacher who plays the basic role in the education of the students. One of the important elements in the education of these mentally retarded students who need special education is the individualized education program. This program is prepared by the cooperation and joint decision of all stakeholders who may contribute to student’s education. The status of the student to participate in the learning and teaching activities, the amount and the quality of the education to be received in the support education room are made within the framework of this program.One of the most important courses in the education of mentally retarded students who are educated by inclusion is the Religion Culture and Moral Knowledge course. Because this course has the potential to make serious contributions to the socialization of students and to maintain their lives independently. However, there are a limited number of studies investigating the quality of religious education at-the scientific level. Furthermore, it has not been observed that these studies have been quasi-experimental. This study aims to reveal the quality of education for the mentally handicapped students. For this purpose, it aims to determine the contribution of religious education in the support education room to the success of the student depending on the individualized education program. It also makes it possible to make conclusions about how mentally handicapped people use their mental skills to learn religion. Depending on the aim of the study, during the 2015-2016 academic year, primary school 4th grade students and 6 mentally disabled inclusion students were educated. The quasi-experimental study was designed according to the single-subject multiple-start model. The process of the education, in other words, the development of mentally retarded students towards religious learning; were evaluated by Success Test, Teacher Observation Form and Self-Assessment Form based on pre-test, post-test and retention tests.Findings of the study; Faith, worship, the prophet Muhammad, Qur’an and its commentary, are classified according to the fields of morality, religion, and culture. The post-test achievement scores of the students in all learning areas were higher than the pre-test achievement scores. This shows that religious education in the support training room based on individualized education plan contributes positively to the success of the student. The results of the retention test are close to the results of the final test. In addition, it was determined that the students were affected by the society, especially by their peers, structured the religious knowledge when given time, they understood the religious behaviors of the normal individuals, became more emotional, forgot the religious information that is not used in daily life, increased their self-confidence and self-esteem as they succeeded and internalized the values. Based on these results, the following recommendations have been developed.Support Education Rooms should be functionalized and special attention should be given to individual or group-based religious education based on the nature and objectives of the subject in these rooms.In religious education, by taking into account the performances of mentally retarded inclusion students (MHIS), the relevant dimension of religion should be given importance according to their contribution to their normal lives and they should be consistent and patient in this process.Since MHIS has different levels of learning and perception and different developmental characteristics at every stage of life, it should prioritize their proper use of their existing capacities based on their religious education, interests and curiosities.Since MHIS is influenced by the emotion dimension rather than the information dimension of religion, religious education for them should be oriented towards life, which is not academic, literal or doctrinal, but rather their life and feelings.Similar studies with different study group students must be done and the results of the study should be interpreted comparatively. (shrink)

In general, early Pentecostals did not use any pulpits in their halls in order to underline their emphasis that each believer is a prophet and priest equipped by the Holy Spirit with gifts for the edification of other members of the assembly. All participated in the worship service by way of praying, prophesying, witnessing and bringing a message from God. From the 1940s, Pentecostals in their desire to be acceptable in their communities formed an alliance with evangelicals, accepted their (...) hermeneutical viewpoint and built traditional churches in accordance with the Protestant tradition. From the 1980s, the pulpit started disappearing from the front of Pentecostal churches. This is explained in terms of new alliances that Pentecostals made with neo-Pentecostalist churches and a new hermeneutical viewpoint. The hypothesis of the article is that the Pentecostal stance towards the pulpit was determined by its hermeneutical perspectives. It is described by way of a comparative literature study and applied to a specific case study, the Apostolic Faith Mission of South Africa. (shrink)

A Comparative Study of the Pratimoksa, on the Basis of its Chinese, Tibetan, Sanskrit and Pali Versions. W. Pachow., Motilal Banarsidass, Delhi 2000. 240 pp. Rs 395, €26.33. ISBN 81-208-1572-6.

In lieu of an abstract, here is a brief excerpt of the content:The 2006 Meeting of the Society for Buddhist-Christian StudiesWashington, DC, November 17–18, 2006Frances S. Adeney, SecretaryThe theme of this year's meeting was "Religious Self-Fashioning and the Role of Community in Contemporary Buddhist and Christian Practice." The first session presented participants with three papers. The first compared Christian and Buddhist groups that fostered community and long-term commitment. A second paper developed the theme of community affiliation with a description of (...) the Buddhist practice of Hoza. And a third paper demonstrated how a dual practitioner could minister pastorally to both Buddhists and Christians. In the second session practical and philosophical foci met in the discussion of papers on individualized vs. Sangha Buddhism in the United States and co-origination and universal intersubjectivity in Buddhist and Christian philosophies. It was a rich feast indeed.Dr. Sandra Costen Kunz presented her paper "Christian and Buddhist Confession, Affiliation, and Countercultural Action" to start off the first session. In a study of Christian and Buddhist groups, she found interesting methodological parallels in the process that groups undertook to build commitment and community among followers of each tradition. Focused on specific congregations, her paper served to illustrate a trend toward community building that has broad implications for both Buddhist and Christian institutions in their work of fostering commitment and nurturing faith in participants.Dr. Gene Reeves continued along the same theme with a description of the Buddhist practice of Hoza in his particular Buddhist community in Japan. A weekly practice of meeting together to help one another demonstrates a deeper philosophical belief that all can become bodhisattvas for others. Within the hierarchical Buddhist institutional structure, the meetings around Hoza display an egalitarianism that empowers ordinary people to see the Buddha nature in others and to realize it in themselves. In addition to empowering individuals, that process of mutual aid also solidifies the group.According to both papers, individual practice of religion, be it Buddhist or [End Page 133] Christian, and a group process of social solidification work together to deepen faith and community.The third paper in this first session showed the results of that individual/ social dialectic in the life of Dr. Duane Bidwell, who presented his paper "Practicing the Religious Self: Buddhist-Christian Identity as Social Artifact." The main emphasis of this paper was that religion, as a socially constructed reality, depends on community even in its most individualistic forms. As Buddhism and Christianity develop their traditions, those socially constructed worlds can be penetrated by one who traverses between the two worlds. Two stories of pastoral care demonstrated his point. First, in a Buddhist setting, Bidwell, although perceived as a Christian, drew on his Buddhist practices to comfort the dying. In the second example, the situation was reversed. In a setting in which Christianity was the expected form, Bidwell drew on those resources to worship around the deathbed of a young man.In her response to those three papers, Dr. Sallie King brought a critical dimension into the discourse as she asked questions concerning authority and decision making in each context. "How is consensus decision making balanced with hierarchical power in the groups studied?" she asked Dr. Kunz. "Given the equalizing power of Hoza, why is Reeves's organization so hierarchical?" was her question to Dr. Reeves. "And how," she asked, "did choice enter into Bidwell's religious identity?" Responses to those queries led to an interesting discussion that provided food for thought for participants in this meeting.The second session opened with Dr. Kenneth Tanaka's study "The Individual in Relation to the Sangha in American Buddhism: An Examination of 'Individualized Religion.' " Dr. Tanaka spoke to both communal and individualized dimensions of American Buddhism by analyzing a sangha in Alameda County, California, and contrasted it with the Buddhist practices of converts who did not participate in a sangha. He showed that identity for sangha members in Alameda was primarily related to selective joining of group activities by members. In the case of converts, his research showed that their Buddhist identity was most strongly related to meditative practices. A high level of commitment to those practices, with a goal of spiritual development, marked the converts who were... (shrink)

This research examines the impact of implicit religious beliefs on work ethic in specific cultural contexts. Based on three studies, the authors found that thoughts related to religion impact work ethic, but only when the culture embraces religious values at work and in public environments. In a comparative setting, Moroccan participants primed with religious thoughts displayed greater work ethic, whereas similarly primed French participants exhibited less work ethic (Study 1). For North African–French biculturals, religious stimuli interacted with cultural identity (...) to predict work ethic (Study 2) and activated religious beliefs and cultural identity had a significant effect on their level of effort (Study 3). Our research reveals that implicit religious beliefs can predict work ethic in a manner contingent on a cultural setting. In cultures where religious values are historically embraced and encouraged, work ethic constitutes a religious construct that enhances work ethic. Conversely, in secular cultures, religious cues inhibit work ethic. We believe that within a multi-cultural, multi-religion work force, it is important to take note of these influences. (shrink)

Comparative case studies of lawyer deviance and discipline offer a unique perspective on how and why lawyers misbehave, how regulatory bodies respond, and the efficacy of those responses. Such studies also provide valuable pedagogic tools, opening the eyes of law students to the ways in which they, too, could transgress ethical rules. This special issue builds on my two books on misbehaving lawyers in New York and California by presenting vivid accounts of such lawyers in the UK, Canada, Australia, (...) New Zealand, and the Netherlands. (shrink)

This paper discusses the similarities and differences between sociological and Christian approaches regarding the relationship between materialism and life satisfaction. The theoretical analysis gives reasons that advocate the view that there are resemblances between the two perspectives regarding materialism features and the impact of these values on life satisfaction. Both approaches argue for a less materialistic way of life in order to become generally happier. Nevertheless, if science gives research-based proofs to this relationship, Christianity states that worship of God, (...) and not material goods, is the only way to get true happiness. Finally, the paper attempts to give some possible explanations for these similarities between sociology and Christianity. First, similarly to the Christian religion, some sociologists criticise materialism and consumption society. Second, the scale construction can rely on popular notions of materialism, thus some items can have religious backgrounds. Eventually, the Bible and the Church Fathers’ special concern with the human nature lead to some thoughts about man that have been confirmed by researchers. (shrink)

Shifting attention away from the direct experience of the divinity's anthropomorphic representation deemed essential to the concept of "iconic presence", this article focuses instead on medieval worshipers' distant encounter with sacred places. It considers silhouettes on the horizon and the echo of bells, presenting the indirect evidence that these phenomena can evoke the holy presence in ways comparable to those of images or sculptures. The paper first analyzes the medieval believer's landscape understood as a multisensory experience in which beliefs, emotions, (...) myths, memory, reactions, and motion combined to play an essential role. It asserts that, in the Middle Ages, an apotropaic force emanated from a faraway church, conveying the presence of paradise and angelic powers. These powers could take an even more specific form, which the article demonstrates by following the steps of medieval travelers approaching the shrine at Mont-Saint- Michel. The tidal island stood, to the medieval imagination, as a sacred, paradisiacal mountain, as the last watch protecting the worshiper from the sea's vast wilderness, and as Saint Michael's haven. While Saint Michael's powers already manifested themselves to the faithful from afar, his presence grew stronger upon reaching the tidal island. This intensification derived from not only the saint's relics held in the church, but also from the horizon of sea and sky spread before the medieval traveler standing on the mountain. (shrink)

This study compares the social sustainability models of Western cities with those of historical Islamic cities in Iran, exploring their theoretical foundations and practical implementations. The research investigates whether the principles underlying Iranian Islamic cities align with Western standards of social sustainability, identifying similarities and differences between these models. Using a comparative analysis and an interpretative-historical approach, the study reviews the evolution of sustainable practices in both contexts. Concrete examples from Western urban models and Iranian cities are examined to (...) assess their effectiveness in fostering sustainable communities and promoting sustainable behaviors. The findings highlight significant parallels between Western and Iranian Islamic models, with an 83% overlap, particularly with the new urbanism models of Europe and America, despite distinct approaches rooted in cultural and historical contexts. The study concludes that modern urbanism in the West and the Safavid era cities in Iran represent the most sustainable models within their respective regions. (shrink)

This article analyses and compares the classical science fiction film Blade Runner and its recent sequel Blade Runner 2049 from the perspective of Zizek's subjectivity theory. Through Zizek's tracing and weaving the concept of subjectivity from Descartes' radical doubt to metaphysical subject and then death drive in Lacanian psychoanalysis, it will argue that the principle concern of this film is the issue of subjectivity, and while carefully scrutinizing replicants in the films with the multi-faceted conception of Zizekian subject, a detailed (...) comparison between these two films could be accomplished. Subsequently, by analyzing from the genre, namely noir and cyberpunk, it will point out the world delineated in both film is a claustrophobic and paranoid one, as well as a postmodern multicultural world. The denizens of this world lead a machine-like and unreflecting life due to the decline of the Big Other. Finally, by associating subjectivity with death drive, the ultimate significance of subjectivity is revealed as a weapon to antagonize the repressing symbolic order and redeem our world from an apocalyptic future presaged in the films. (shrink)

Parental influence plays a crucial role in shaping children’s behaviors. While several studies have examined parents’ roles in fostering children’s sustainable habits, they often treat parental influence as a single construct, overlooking the distinct roles of fathers and mothers, as well as the influence of cultural values and norms. This study explores the distinct roles of Chinese fathers and mothers in shaping children’s waste reusing and recycling behaviors. Using Bayesian Mindsponge Framework analytics, the study analyzed responses from 516 children and (...) their corresponding caregivers (either fathers or mothers) from 23 elementary summer schools across five major urban cities in China. The analysis revealed that mothers were central agents of influence, with their recycling behavior and mother-child engagement showing positive and highly reliable associations with children’s waste reusing and recycling practices. The impact of mothers’ recycling behaviors was further amplified by children’s frequency of perceiving their mother’s waste reusing and recycling actions. Meanwhile, fathers’ direct engagement and role modeling (when their actions were frequently perceived by their children) also positively influenced children’s behaviors. Still, these effects were less reliable than those of mothers. These findings suggest that policymakers and educators should design interventions that leverage mothers’ natural role as influencers while actively encouraging greater involvement from fathers in environmental education. (shrink)

This paper describes a 'structural typology' to assist in the analysis of ways in which policy-makers in one country explore educational provision in another and seek to 'borrow' from it. In this analysis we look specifically at England's 'cross-national attraction' to education in Germany over the past 200 years. The paper aims to provide an analytical programme to use in comparative education and to facilitate exploration of the importance of context in shaping educational phenomena.

본 논문은 노자와 장자의 철학에 있어서 사생관의 동이(同異) 여부 및 이들 사생관의 철학적 토대를 이루는 도(道)와 덕(德)의 차이를 밝힌다. 그리고 이에 근거하여 이 양자를 하나의 학파[道家]로 묶는 것이 과연 타당한가에 대하여 검토한다. 사생관에 있어 노자와 장자는 상반되는 모습을 갖는다. 대체로 노자는 죽음을 섭리로서 받아들이는 가운데서도 장생(長生)을 추구하고 ‘이른 죽음’[早已]을 부정적으로 보는 반면, 장자는 삶과 죽음을 같은 것으로 보아 장생의 추구 및 죽음 앞에서의 자타(自他)의 슬픔을 부정적으로 본다. 죽음과 관련하여 노자는 장생구시(長生久視)를 추구하고 장자는 현해(縣解)⋅소요(逍遙)를 추구하는 것이다. 또한 이러한 사생관을 뒷받침하는 도(道)와 (...) 덕(德)에 있어서도 양자는 강조점이 상당히 다르다. 노자는 도와 덕의 무위(無爲)성을, 장자는 도의 무경계성과 덕의 안명(安命)성을 강조한다. 이러한 차이는 근본적으로 운명에 대한 전제의 차이에서 비롯되는데, 보다 근본적으로는 양자가 상정하는 이야기 대상이 다르다는 데에 기인한다. 노자는 통치자에게, 장자는 사(士) 계층에 이야기를 하는 것이다. 이렇듯 노자와 장자는 서로 다른 대상에게 상반된 내용을 이야기를 하는데 이들을 과연 하나의 학파, 즉 도가로 묶는 것이 타당한가? 이들을 하나의 학파로 묶은 것은 사마담⋅사마천⋅반고에서 기원한다. 이들은 도(道)에 근거한 ‘통치술 및 양생술’을 도가의 핵심으로 규정하였는데 노자 철학은 이에 부합한다. 반면 장자 철학은 도를 근거로 삼긴 하지만 주 핵심[逍遙⋅縣解]이 도가의 요체인 ‘통치술 및 양생술’과 상당한 거리감이 있다는 점에서 도가로의 분류가 타당하지 않아 보인다. 이상에서 살펴본 것처럼 장자 철학은 형이상자로 도를 공유하고 있다는 것 외에는 노자 철학과 같이 볼 근거도 없고 또한 도가의 범주에도 해당되지 않는다. 이러한 점에서 단순히 도(道) 하나를 공유하였다 하여 노자와 장자를 같은 학파로 묶는 것은 재론의 여지가 있다 하겠다. (shrink)

이 논문은 조선 전기 김시습(1435∼1493), 남효온(1454∼1492), 조선 중기 서경덕(1489∼1546), 이이(1536∼1584), 그리고 조선 후기 이익(1681∼1763)과 임성주(1711∼1788), 안정복(1712∼1791)의 鬼神 해석에 관한 자기규정을 중심으로 도출된 핵심 요소들을 비교, 고찰해 보는 것이 근본 목적이다. 조선의 鬼神論은 조선 성리학의 이기론, 심성론, 수양론, 우주론과 더불어 많은 유학자들이 論究한 탐구 과제였다. 이러한 귀신에 대한 해석은 각 시기별 學者들의 자기규정이 중심이 되어 공통적인 관점과 함께 새로운 해석이 가미되어 그 이해가 상충되는 결과로 나타났다. 김시습은 귀신의 구체적인 형상을 말하며 怪異, 怪變의 주체인 怪物로 상정하는가 하면, 氣의 작용으로 규정하였으며, 남효온은 귀신이 (...) 隱微한 理와 氣의 작용이라는 자연적 이해를 중심으로 해석하였다. 서경덕은 鬼神死生의 이해를 오직 氣의 취산작용으로 보았으나 담일청허한 기(湛一淸虛之氣)는 불멸한다고 주장하였다. 이이는 귀신의 문제를 理氣感應의 관점에서 祭禮의 중요성을 설파하였다. 즉 인간의 지각이나 인식이 모두 기의 작용이며 죽은 뒤에는 소멸한다고 주장하여 영혼불멸의 존재를 부정하였다. 여기서 남효온과 더불어 이이의 귀신 해석은 조선 유학의 정당성과 우위를 드러내기 위해 조상에 대한 흠향(歆饗)과 제례의 중요성을 설파하기 위한 이념적 토대가 내포되어 있다. 이는 귀신과 같은 초월 세계를 긍정하려는 佛敎와 巫俗의 사유체계에서 자칫 그 이념적 토대가 흔들릴 수 있었기 때문이다. 또한 임성주는 事物의 이치를 理가 배제된 唯氣論의 입장에서 해석하였으나 귀신에 대해서는 理氣渾融無間之妙의 입장에서 理氣良能의 존재로 상정하고 있다. 이처럼 학자들은 귀신을 초자연적인 괴이와 괴담의 주체(怪物)로 상정하거나 理와 氣의 작용이나 양능으로 보는 등 그 이해가 상충되거나 모호한 입장을 보이는 반면, 유학의 전통을 면면히 계승하기 위한 사회적 인식에도 영향을 주었다고 할 수 있다. 이는 제례를 통해 조선의 봉건체제에 대한 당위 규범을 굳건히 유지하고 유학의 명분과 전통을 세워 불교의 윤회론과 초자연적 실체로 회자된 귀신의 존재를 부정하기 위한 시도라고 할 수 있다. 그러나 이러한 귀신 해석은 조선 후기 실학자인 이익과 안정복이 귀신을 괴이와 괴담의 실체로 재 상정하여 그 존재를 인정하는 듯한 양상을 보인다. 그러나 이익은 학문 초기 서양 종교설을 유학의 상제신과 비슷하다고 여겨 귀신의 존재를 인정하였으나, 성리학의 전통적인 귀신론으로 다시 복귀하였다. 이후 천주교 등을 불교의 사상과 견주어 이를 비판하고 귀신의 존재를 부정하는 모습으로 전환되었다. 이러한 인식의 전환은 유학의 전통적인 이념과 실학적 관점에서 과학사상의 결합을 통해 귀신의 문제를 해석하였다는데 그 특징이 있다. 또한 제자 안정복 역시 성리학의 관점에 서 있던 귀신의 문제를 서양 종교의 영혼관과 비교하여 의문을 던졌으나 허구적인 종교적 교리로 재인식하여 조선 유학의 귀신론으로 다시 귀착되었다. (shrink)

이 논문은 원효(元曉, 617-686)의 ‘한마음의 두 측면’[一心二門]과 주희(朱熹, 1130-1200)의 심통성정(心統性情)을 비교 고찰한 것이다. 원효의 ‘한마음’과 주희의 ‘마음’은 각각 참으로 그러한 ‘고요한 측면’[眞如門]과 ‘생겨나고 사라지는 측면’[生滅門], ‘본성’[性]과 ‘감정’[情]을 포괄하고 있다. 전자는 체상용의 구조이고, 후자는 체용의 구조다. 이는 마치 역(易) 철학시대의 고대 동아시아의 세계 이해를 담고 있는 이태극(二太極)과 삼태극(三太極)을 연상시킨다.BR 원효는 ‘한마음’에서 ‘하나’는 둘이 없는 하나로서 이해되기 어렵지만 ‘본성 스스로 신비롭게 이해하는 지각 기능’을 가지고 있고 그래서 ‘마음’이라고 한다. 한마음 두 측면에서 고요한 측면인 진여문은 마음의 본체(本體)를 가리키고, 생겨나고 사라지는 측면인 생멸문은 상용(相用)이라는 (...) 일심의 현상적 측면을 가리킨다. 생멸문 안에 자체(自體)를 가지고 있어 그 안에 불생불멸의 측면을 상정한다. 원효의 ‘한마음’과 주희의 ‘마음’을 비교할 때, 주희가 말하는 ‘성’이 갖고 있는 도덕본성을 원효가 말하는 심생멸문 안 자체(自體)가 진여문적인 요소로서 도덕본성의 가능성이 있다.BR 주희의 ‘심통성정’에서 ‘마음’은 ‘본성’과 ‘감정’을 주재하는 역할을 하는데, 이를 통해 도덕 본성의 현실적 구현을 목표로 한다. ‘심’은 도덕 형이상의 본체론적인 의미와 ‘성’에 대한 지각 기능으로서의 인식론적 기능을 갖는다. ‘성’은 도덕 행위의 규범적 당위성을 부여하는 이치다. 한편, ‘감정’은 ‘마음’의 작용으로서 이것이 현실에 드러날 때, 도덕 이치인 ‘본성’을 적절히 구현해야 한다.BR 원효와 주희 사상 사이에는 많은 차이가 있다. 그러나 그런 차이에도 불구하고 체상용의 구조적인 유사성뿐만 아니라 인식 기능과 도덕본성이라는 내용적 유사성도 있다. (shrink)

도교는 처음부터 매우 정치적인 성향을 가지고 있었다. 내단 도교는 여러 파가 있었지만 남종과 북종이 대표적이다. 남종은 북송 때에 장백단으로부터 시작되었다. 북종은 금나라의 지배 아래서 왕중양에 의해 창립되었다. 남종은 교단을 만들지 않았으나 북종은 처음부터 교단을 중심으로 발전하였다. 도교는 근본적으로 장생불사를 추구한다. 내단 도교는 내단으로만 그러한 경지에 도달하고자 독특한 수련법을 만들었다. 남종의 수련법은 치밀한 논리적 구조를 가지고 있는데 반하여 북종의 수련법은 그 논리가 다소 부족하다. 남종은 육체적 수련으로부터 정신적 수련을 거쳐 궁극적 목적을 이루는 방법을 취했다. 반면에 북종은 정신적 수련으로부터 육체적 수련을 거쳐 (...) 목적을 이루는 방법을 주장하였다. 그러나 북종의 수련법은 순수한 내단법이라고 보기 어려운 내용도 포함하고 있다. 또한 그 수련에서 고행의 과정을 강요하고 있는 것도 남종과는 다른 방법이다. 이러한 차이점들은 그들이 유교와 불교를 이해하는 관점과도 밀접하게 연관된다. 남종은 유교와 선불교를 수련의 첫 단계와 두 번째 단계로 포섭하는 이론을 만들어, 삼교가 마침내 하나의 목적을 달성하는 과정에서 필요하다고 보았다. 이에 반해서 북종은 세 종교가 처음부터 하나의 같은 목적을 가지고 있다고 보았다. 남종은 개인적 수련이 일차적인 목적이고, 북종은 민중의 구제에 근본 목적을 두었다. 이것은 남종과 북종의 주요 인물들의 수명으로 알 수 있다. 남종의 인물들이 대단한 장수를 누렸으나 북종 인물들은 장수를 누렸다고 볼 수 없기 때문이다. 결과적으로, 엄밀하고 장기간의 수련이 필요한 남종은 그 맥이 단절되었고, 북종은 거대한 조직을 형성하여 이후 중국 도교의 중심이 되었다. 남종이 북종으로 흡수되었다. (shrink)

The comparative study of Eastern and Western philosophy has been hindered and/or distorted by Eurocentric assumptions about “philosophy”, especially the overvaluation of rationality as an instrument of knowledge. The widespread discounting of Eastern thought derives, in large measure, from the modern Western failure to understand the nature of the traditional metaphysics of both the Occident and the East. This failure can be remedied by recourse to the work of a group of “traditionalist” or “perennialist” thinkers who expose the limitations (...) of many approaches to the comparative study of philosophy in general and metaphysics in particular. (shrink)

This research examines the comparison between Qanuns and Regional Regulations (Perda) in the context of Aceh, with a focus on the uniqueness possessed by Aceh as an autonomous region. Qanuns, as the term for provincial regulations in Aceh, are formed through a collaborative process between the Governor and the Aceh Regional Representative Council (DPRA) within the framework of the Regional Legislation Program (Prolega). Aceh is recognized as having a special status based on Law Number 11 of 2006 concerning the Governance (...) of Aceh (UUPA), which grants the right and authority to independently manage government affairs, as a result of the Helsinki MoU. This research also identifies an exception to the obligation to include an Academic Manuscript in the formation of Qanuns, which is a mandate from a higher regulation, to avoid conflicts. However, challenges in the implementation of Qanuns arise due to constraints in the guidance and supervision by the government, which creates injustice for Aceh. The research methodology combines empirical and normative approaches, involving interviews and field observations to analyze the differences and specifications between Qanuns and Perdas, as well as their implications for regional governance. The research found that Qanuns in Aceh have a different formation process compared to Regional Regulations (Perdas) in other provinces, with the specifics regulated in the Law on the Governance of Aceh (UUPA). There is an exception to the obligation of an Academic Manuscript for Qanuns, which is a direct mandate from a higher regulation. Despite being granted special autonomy, challenges in the implementation of Qanuns arise due to constraints in the guidance and supervision by the central government. (shrink)

This article provides a brief introduction to articles reflecting on the current state of conversation regarding religion and violence. I begin by noting the occasion for which the articles were developed, then note some of the points made by each of the authors.

이 글은 미학, 윤리, 종교를 중심으로 비트겐슈타인과 키르케고르를 비교 연구한 논문 이다. 두 사상가에 대한 비교 연구는 이전에도 있었다. 그들은 문제를 해결하는 것이 아니 라 해소한다는 점에서, 간접전달이라는 방법론에서, 이성의 한계를 넘어서려는 인간 본성 에 대해서 그리고 자신들의 철학적 작업이 궁극적으로 올바른 삶을 지향한다는 점 등에서 일치한다. 본 논문은 이제까지 다뤄지지 않았던 미학, 윤리, 종교에 대한 두 사상가의 견 해를 비교한다. 이를 위해 2장에서는 두 사상가에 대한 이왕의 논의들을 주제별로 정리하 고, 3장에서는 키르케고르의 철학을 인간 실존 3단계를 중심으로 살펴본다. 키르케고르는 (...) 인간 실존을 심미적 단계, 윤리적 단계, 종교적 단계로 나눴으며, 인간은 가장 하위 단계 인 심미적 실존을 지나 윤리적 실존으로, 그리고 궁극적으로 종교적 실존으로 나아가야 한 다고 주장한다. 4장에서는 미학, 윤리, 종교에 대한 비트겐슈타인의 견해를 살펴본다. 주 지하듯이 비트겐슈타인의 사상은 전기와 후기로 나뉘며 그에 따라 미학, 윤리, 종교에 대 한 견해도 변화가 있다. 하지만 전후기에 걸쳐 이어지는 것도 있다. 이성적으로 접근할 수 없고, 가치에 대한 것이며 세계에 대한 태도로서 올바른 삶으로 인도한다는 점에서 비트겐 슈타인에게 미학, 윤리, 종교는 동일하다. 5장에서는 두 사상가의 미학, 윤리, 종교관을 비교한다. 비트겐슈타인은 키르케고르의 종교관에 깊이 공감했지만 미학이나 윤리에 대해 서는 견해를 달리하는데, 그 이유는 철학자의 임무에 대한 견해차에서 발견할 수 있을 것 이다. (shrink)

본 연구는 독일의 철학자인 훔볼트(W. v. Humboldt)와 카시러(E. Cassirer)의 언어관을 상호 비교해 보는 데 그 목적이 있다. 본 연구의 결과를 요약해 보면 다음과 같다. 첫째, 훔볼트와 카시러는 모두 언어를 ‘정신의 활동’, 곧 에네르게이아로 간주한다는 공통점이 있다. 다시 말해 양자는 모두 언어를 정신의 능동적이고 구성적인 활동으로 이해하고 있다. 둘째, 훔볼트에 있어서 언어는 각 민족의 독자적인 세계관을 반영하고 있는 ‘언어적 세계관’으로 이해될 수 있으며, 카시러는 ‘상징형식’이라는 개념을 통해 ‘언어’를 세계인식이나 세계관의 특정한 방식으로 설명한다. 이러한 양자의 입장은 언어를 통한 세계 이해라는 측면에서 공통점이 (...) 있다. 셋째, 훔볼트와 카시러는 언어의 기원에 대해 다소 상이한 입장을 보인다. 훔볼트는 언어의 원형(Typus)이 인간의 이성에 이미 선험적으로 내재되어 있다고 보면서, 그러한 원형에서 언어의 기원을 찾는 데 반해, 카시러에 있어서 언어는 정동과 감성적 충동을 표현하는 기호이기 때문에, 언어의 기원을 추적해 보면 그것은 인간의 ‘정동(Affekts)’에서 찾을 수 있다. 넷째, 훔볼트와 카시러는 칸트로부터 많은 영향을 받았다. 즉, 훔볼트는 칸트가 주장하는 언어의 선험적 성격을 그대로 수용하고 있으며, 카시러는 신칸트학파의 대표적인 인물로 알려져 있듯이, 많은 부분에서 칸트의 사상을 수용하고 있다. 본 논문에서는 이와 같이 훔볼트와 카시러의 언어관에서 나타나는 유사성과 차이성을 해명해 보았다. (shrink)

Comparative study of two languages of different structures has both theoretical and practical significance, enables somebody to identify similar and distinctive features, find universals and unique, helps to penetrate deeper into the inner workings of each of the compared languages and understand their national identity. The subject of our comparative study are languages of different structures - Russian and Bashkir languages - the first refers to a group of inflected, the second - to the group of agglutinative languages. (...) Comparative research of languages of different structures can be carried out in two aspects: theoretical and linguistic. In the first case, the analysis of language material is subjected without restriction at all levels of the language system. Data from these studies can be used in the creation of comparative descriptive grammars in lexicographical work and in the translation business. In the second case only microlanguage is matched, which is represented in the lexical and grammatical minimum of studied second language. Materials of such a compressed comparative analysis used in the practice of language teaching, mainly in teaching a second, non-native language. When a comparative study of languages in linguistic aspect is important direction of comparisons - what language is elected as the original one. Since the formation of national-Russian bilingualism is the subject of study of Russian language, as the source, it is desirable to choose Russian language. In this case, the reference point is the absorption of funds Russian as a second language. Materials of comparative study of two languages gives a clear idea of what linguistic phenomena and their symptoms are identical in them, what is only partially overlap, what is completely different. This knowledge will help to consciously manage the impact of native language on the studied non-native Russian language. In the comparative study of Russian and Bashkir languages done very little, but it is a lot of work has already begun. (shrink)

This paper aims to explore the ideals of culture and moral education in Matthew Arnold (1822-1888) and John Dewey (1859-1952). The concept of culture in Arnold and that of democracy in Dewey resemble each other. Firstly, they emphasize the importance of individual activities in the context of practical, social and cultural lives. Even though they have each different spirit of their own time and society, it would be as the individual as well as social improvement in the course of culture (...) that they try to establish an ideal by education. In that sense, their aspect of education in cultural missions is the same as that of moral development based on organic relations among many individuals and societies of the world. Secondly, they would establish the democratic society of good citizen who can see the nature of things and conduct and develop social lives. In the course of education, democracy makes it possible for all to participate into individual activities within the common good. For both, it is never a notion of abstractive idea, regardless of practical lives. The ideal of democracy is justified as the persistent course of human development only if education let us go toward culture. Finally, there are some implications of moral education from their ideals: self-constitutive principle and movement, the relationship of individuals to others in the network of interconnection of a whole community and humanity, culture as moral activities and experiences, and all students’ participation to social affairs based on democracy. (shrink)

본 연구의 목적은 전통 도덕교육론과 현대 도덕교육론의 구도를 비교하여 양자 간의 소통가능성을 탐색하는데 있다. 탐구 대상으로는 전통 도덕교육론에서는 율곡과 다산을, 현대 도덕교육론에서는 특정 인물의 이론이 아니라 7차 도덕과 교육과정(2007년 개정 도덕과 교육과정 포함)을 선정하였다. 이론들 간의 비교 기준은 ‘현실에 대한 문제의식’, ‘선악의 근원’, ‘선악의 의미’, ‘이상적 인간의 모습’, ‘이상적 인간으로 향하게 하는 방법론’이라는 다섯 가지 요소로 설정하였다. 이러한 요소들을 따라 개별 이론들을 탐구하여 율곡의 도덕교육론은 ‘회귀(回歸)의 구도’로, 다산의 도덕교육론은 ‘확충(擴充)의 구도’로, 7차 도덕과 교육과정은 ‘작위(作爲)의 구도’로 그 성격을 규정하였다. 결론 부분에서는 (...) 이처럼 각각 성격을 달리하는 구도들을 비교하여 소통가능성에 대해 다음과 같은 의견을 제시하였다. (1) 세 가지 구도 모두를 일관하는 공통점은 비도덕적인 현실을 도덕교육을 통해 교화할 필요가 있다는 실존적 문제의식과 악에 대한 비실체론적 관념이 보일 뿐이다. 이러한 결론은 도덕교육론이란 시대적 상황과 결부된 특수성을 지닐 뿐이기에 전통과 현대의 소통가능성은 기대할 수 없는 것처럼 보이게 한다. (2) 그렇지만 개별적인 두 가지 구도들 사이에서 다음과 같은 부분적 유사성을 발견할 수 있었는데, 이는 구도들 간의 소통가능성을 열어주는 단초들이 될 수 있다. 율곡의 형이상학적 리와 다산의 신학적 상제 개념은 매우 대조적이지만, 보다 큰 관점에서 보면 모두 도덕교육의 정당성을 확보해야 한다는 문제의식에서 비롯된 것이다. 다산이 성리학의 본연지성 대신 성기호설을 제시한 것이나 현대 도덕과 교육과정이 본성을 적극적으로 정의하지 않는 것은 모두 도덕교육이 내면의 공허한 관념에 매몰되지 말고 실질적인 행동으로 나타나야 한다는 문제의식에서 비롯된 것이다. 2007년 개정 도덕과 교육과정에서 자연과의 관계를 별도의 영역으로 설정하여 율곡의 일태극(一太極)의 세계관과 유사성이 드러나게 된 것은 도덕교육의 영역을 인간을 넘어서는 영역으로 확대하여 환경문제를 해결하고자 하는 문제의식에서 비롯된 것이다. 이처럼 도덕교육론들은 그 구도나 부분적인 요소들에 있어 차이점이 많지만 공통적인 문제의식을 공유할 때에는 유사한 해결 방안을 보이고 있다. (3) 이처럼 현대와 전통의 소통가능성은 우리가 어떤 문제의식을 지니고 있는가에 달려있다. 그런 점에서 개정 교육과정이 인간과 자연과의 관계에 대한 관점을 재정립할 필요성을 제기한 것은 현대 도덕교육론이 이 문제에 대해 깊은 통찰과 경험을 지닌 전통 도덕교육론과 소통할 수 있는 가능성을 보여주는 것이다. (shrink)

Source: Author: Elham Ghaderi Doust This study aims to provide an introductory of the codification of the objectives and components of teaching writing within the National Language curriculum in upper secondary in correlation with elementary and lower secondary curriculums. The method is a qualitative analysis of the contents. The data includes the Persian Language curriculum in Iranian upper secondary schools and American core curriculum for Language Arts collected through library study and note taking from Iran and foreign documents. In the (...) present research, objectives and components of teaching writing within the curriculums in countries cited are analyzed and perused based on Autonomous and Ideological approaches to literacy; suggesting that objectives and components of American curriculum for teaching writing are formularized and influenced by Ideological approach, whereas Iranian writing curriculum possess properties of Autonomous Approachand characteristics concerned with Ideological approach are marginal in Iran. After discussing features of curriculums in America, impressed by the Ideological approach to literacy, we proceed to bring forward the advantages and drawbacks of objectives and components of Iranian curriculum for teaching writing and some suggestions to improve are mentioned ]]>. (shrink)