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Thematische Bibliographien / Commission on Moral and Religious Education / Zeitschriftenartikel

Zeitschriftenartikel zum Thema „Commission on Moral and Religious Education“

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Autor: Grafiati

Veröffentlicht am 26. Juli 2024

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1

Aziz, Mohammad Abdul. „Genesis of Education System in Bangladesh“. Journal of Education, Management and Development Studies 4, Nr. 1 (01.03.2024): 15–30. http://dx.doi.org/10.52631/jemds.v4i1.220.

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The education system in Bangladesh is primarily derived from the British colonial legacy, imposing a secular philosophy despite a majority Muslim population. This article critically examines the roots and historical development of the education system in Bangladesh, discussing its basic structure and framework while presenting chronological narratives. The study seeks to comprehend prevailing trends by employing content analysis involving historical records, government documents, study reports, and expert opinions. The findings reveal a consistent neglect of religious education at all levels, lacking a foundation in Islamic philosophy. The study traces the curriculum’s evolution from the early Muslim era to current times. Despite efforts to incorporate Islamic education during the Pakistan period and the post-independence era, these initiatives largely faltered. Post-independence, the recommendations of various education commissions primarily reflect the intentions of ruling powers, lacking consistency and failing to incorporate universal values into education policy. The study advocates for a comprehensive review of education policies, curriculum frameworks, and textbooks, emphasizing the identification of gaps and the incorporation of moral and ethical values to foster the balanced growth of individuals.

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Romagos, Allan P., Renato C. Sagayno, Benjamin P. Geraldizo Jr, Ronnel R. Echavez und Sean Xavier O. Alquilita. „Factors Affecting Decisions Not to Engage in Premarital Sex Among Maritime First-Year Students in Cebu, Philippines“. American Journal of Arts and Human Science 2, Nr. 3 (31.08.2023): 14–20. http://dx.doi.org/10.54536/ajahs.v2i3.1939.

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Premarital sex can be both fulfilling and detrimental to college students. Studies were conducted on the factors that induced premarital sex among college students. However, no study has been conducted yet, regarding maritime students-based factors affecting premarital sex decisions in the Philippines. The objective of this study is to provide the general public, especially the student-readers, an idea of the extent of the factors affecting decisions not to engage in premarital sex among maritime first-year students in Cebu, Philippines. Three hundred sixty maritime first-year students were selected from the University of Cebu maritime department of S.Y. 2020-2021. A descriptive-quantitative method of research without experimentation was utilized. Systematic random sampling was used to establish the sample size. A modified survey questionnaire adopted from the study was used as the main instrument. Percentages and frequency counts were used to calculate and interpret the data. Results revealed that most respondents were not involved in premarital sexual activities. The major factors affecting their decisions not to engage in premarital sex are family values, followed by religious doctrines. The results of the study will also enrich literature in as much as it will give numbers and facts as bases to the Philippine Commission for Higher Education, college institutions, and ethics teachers in the Philippines to promote the use of books and the creation of teaching materials that tackle more lessons on sexuality, family and religious values to reinforce the Filipino maritime students for the present and future moral challenges.

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Żołądź-Strzelczyk, Dorota. „„Wychowanie dobre dziecięciu szlacheckiemu” – Hieronim Baliński o edukacji“. Biuletyn Historii Wychowania, Nr. 39 (15.12.2018): 7–18. http://dx.doi.org/10.14746/bhw.2018.39.1.

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Hieronim Baliński’s treatise on upbringing a noble boy, written in 1598, commissioned by Jan Łączyński for his son Kasper, has been used in literature for a long time. It is among the best known educational instructions the Old Polish period. Providing his guidance, Baliński showed exemplary education of a nobility boy. Baliński divided it into stages, taking into account the most important elements: religious and moral, physical and mental education. He also showed how to deal with a child and not discourage him from learning. In his opinion, religious education was of greatest importance as it was necessary for a young child to know God, His goodness, patience, mercy and love of human beings. The first stage of education was home schooling after which Baliński recommended a country school, followed by a trip abroad. A boy should take his first trip to Germany at the age of 12 and stay abroad for 2–3 years. According to Baliński, it was a prelude to the main journey which was to take place after a short stay at home. During the break, a young nobleman should be acquainted with the local law, operations of the court and the Parliament. Around the age of fifteen, a young man with a guardian appointed by his father should go abroad once again, this time to Italy, to develop his education and skills. Upon return from the trip, the young man continued education by transition to the adult life. Baliński recommended a court chancellery and military service. In the treatise he points out how a boy should behave towards other people; he also raised issues related to child nutrition and clothing. What is more, Baliński provided tips on physical development and exercises appropriate for children. The major source of Baliński’s treatise was religious literature although he probably referred to Quintilian’s and Mikołaj Rej’s works. According to his own account, Baliński drew on his experience and numerous conversations. The ideal man, as presented by him, bears resemblance to Rej’s faithful and mediocre “kind-hearted man”.

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Choirun Nikmah, Azizah, und Henny Yusnita. „STRATEGI KOMUNIKASI PENGASUH PONDOK DALAM PEMBINAAN AKHLAK SANTRI“. Syi’ar: Jurnal Ilmu Komunikasi, Penyuluhan dan Bimbingan Masyarakat Islam 3, Nr. 2 (24.12.2020): 131–43. http://dx.doi.org/10.37567/syiar.v3i2.720.

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In Indonesia there are many Islamic religious institutions, which are due to the Islamic majority of Indonesians. In the sambas district there is also the Islamic institution of education that has existed since 1979, the reformatory of Muhammad Basiuni Imran (PPMBI) sambas district. The purpose of this study is to learn about communication strategies used by PPMBI caregiver to morticizing santri. The approach used was peddlers sociological. The kind of research used in this study is qualitative. The data-collection techniques used in this study are observation, interviews, and documentation. These research data analysis techniques are data reduction, data display, and verification or conclusions. Whereas the authentication technique used by researchers was the data triangulation and the crew check. Research is based on the strategy that non-commissioned nurses of PPMBI engage in moral policing is persuasion in form of santri, method, attention, dialog or question-and-answer, and rule models.

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Kaur, Navdeep. „AWARENESS OF RIGHT TO EDUCATION AMONG SECONDAY SCHOOL TEACHERS“. JOURNAL OF SOCIAL SCIENCE RESEARCH 6, Nr. 2 (27.12.2014): 1004–8. http://dx.doi.org/10.24297/jssr.v6i2.3484.

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Education is a human right and essential for realization of all other human rights. It is a basic right which helps the individual to live with human dignity the right to education is a fundamental human rights. Every individual, irrespective of race, gender, nationality, ethnic or social origin, religion or political preference, age or disability, is entitled to a free elementary education. Hence the present study has attempted to find out awareness of right to education among secondary school teachers. The sample of 200 secondary school teachers was taken. A self made questionnaire comprising 34 multiple choice items was used by the investigator. It was found that both Government and Private secondary teachers have equal information regarding RTE, whereas Male school teachers are more aware of RTE than Female secondary school teachers Education is the foundation stone of national development. No nation can develops without education. The function of education is to accelerate the progress and development of nation. Education is the only means which brings about national integration. Educational achievement of a nation is also an indicator of national pride. During the pre-british Indian the indigenous secondary education was imparted in Pathshalas, Gurukuls, Gurudwaras and other religious organization. Education was banned for women and for scheduled classes and poor people. After sometimes Christian missionaries and East Indian Company established a few schools with the purpose of spreading Christianity in India. The first organized step to established planned primary schools of four years duration in India was established when Macaulay presented his famous minutes in 1835 with a view to popularize English education. In 1854 Woods Dispatch laid stress on imparting education atleast upto the primary level to the Indians. Later many commissions and committees were set up like India Education Commission 1882, Government resolution on education policy 1904, Gopal Krishan Gokhales Resolution 1911,Hartog committee 1929, Wardha Scheme 1938 and Sargent report 1944. All of them laid stress on free & compulsory primary education. After independence India adopted Article-45 directive principle of state policy laid down in Indian Constitution. The Article says, The state shall endeavour to provide within a period of ten years from the commencement of the constitution free & compulsory education for all children untill they complete the age 6 to 14 years. Kothari Commission (1964-66) recommended qualitative improvement for the purpose of science education, work experience, vocalization of education and development of social, moral and spiritual values, improvement in methods of teaching curriculum, teacher training etc. were recommended. National Policy on Education (1986) emphasized on two aspects. One on the universal enrollment and universal retention of children upto 14 years of age and another on the substantial improvement in teaching quality of education. In order to improve the education of school, Operation, Blackboard was introduced by National Policy on Education. The programme of action (1986) was laid down, the purpose of Operation Blackboard is to ensure provision of minimum essential facilities in secondary schools, material facilities as learning equipment, use of blackboard implies that there is an urgency in this programme. In India, the desire for compulsory education figured in the writing and speeches of our leader before independence. But for national development and national integration, creation of good citizens, preparation for life, development of character, development of individuality, adaptation to environment and making man civilized. India just implemented the Right to Education on 27rd August (Thursday), 2009 by 86th Constitutional amendent. It says, the state shall provide free and compulsory education to all children the age of 6 to 14 years in such manner as the state may, by law, determine. Today education is considered an important public function and the state is seen as the chief provider of education through the allocation of substantial Budgetry resources and regulating the provision of education. The pre-eminent role of the state in fulfilling the Right To Education is enshrined in 1966 International Covenant on Economic, Social and Cultural rights. With regards to realizing the Right to Education the World Declaration on Education for All states that partnerships between government and non-government organizational, the private sector, local communities, religious groups, and families are necessary. The realization of Right to Education on a national level may be achieved through compulsory education or more specifically free and compulsory primary education as stated in both the Universal Declaration of Human Rights and the International Covenant on Economic, Social and Cultural Rights. So as India is first to made education compulsory and free for all. Formal Education is given to everybody without any discrimination of sex, caste, creed and colour. Education is the powerful tool. which accelerates the process of national growth and development. Moreover, economically and socially marginalized adults and children can left themselves out of miseries of darkness and participate fully as variable assets for their nation only with the help of education. Thus, education is a key towards a successful life. Keeping in view the importance of education, the secondary education in India has been made compulsory through 86th constitutional amendment. Moreover Right to Education has declared as fundamental right by this amendment under Article-emerge as a global leader in achieving the millennium development goal of ensuring that all children complete their secondary education by 2015 as set by UNESCO. The secondary stake holders for providing education are the parents and social authorities and both these entities have to be active: parents, by sending education is supported, thus, it is important that teacher should be aware of Right to Education. If teacher are well aware of Right to Education then only he/she can make the students to enjoy its benefits and motivate them to enroll in education. Moreover, if the teacher is fully awakened about the Right Education only then he/she will not dare to exploit the child.

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Zainuri, Ahmad. „PENDIDIKAN KARAKTER DI MASYARAKAT“. Conciencia 19, Nr. 1 (30.06.2019): 1–9. http://dx.doi.org/10.19109/conciencia.v19i1.2644.

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Society (society) is a group of people who form a semi-closed (or semi-open) system, where most interactions are between individuals in the group. The variety of education received by students in this community is very much. These include the formation of habits, formation of knowledge, attitudes and interests, as well as moral and religious formation. Education in community education can be said to be indirect education, education carried out unconsciously by the community. And the students themselves consciously or not, they have educated themselves, strengthening their faith and self-confidence in the values of morality and religion in society. That is, the community environment influences the development of students. The influence given by the environment is intentional and accidental. That is, the environment has no specific intentions in influencing the development of students. And the community environment is very influential for children's character development. If the child is in a good community environment, it will also have a good influence on the development of the child's character. Likewise, on the other hand a bad environment can also have a bad influence on children's character development. As parents, they must be smart and smart to choose a good environment for their children, because it will determine the child's character development. Character education as an effort to develop character is an effort made by the world of education to help students understand, care and act in accordance with ethical values. The purpose of character education is to form characters that are implemented in the subject's essential values with the behaviors and attitudes they have. In this case the formation of character, there must be educational networks. Especially in information technology and telecommunications today, one of the factors that have a huge influence on development or vice versa is the destruction of the character of society or the nation is mass media, especially electronic media, with the main actors being television. Actually the magnitude of the role of the media, especially print and radio media, is in the development of national character. The mass media plays a dual role. On the one hand, playing public service advertisements or touching advertisements, on the other hand broadcasts programs/soap operas which actually show negative things, which ultimately are not shunned, instead imitated by the audience. The media must be controlled by the state. The state has an obligation to control all media activities, so that they are in accordance with the goals of the country itself. The legal instruments must be clear and fair. Indonesia itself has a Depkominfo, but only regulates frequency policies, broadcasting rights, and so on. More specifically, there is the Indonesian Broadcasting Commission (KPI), which was formed more independently, but recognized by the government. KPI is expected to be able to filter media activities (especially television) to suit the country's goals, norms, culture, customs, and of course religion. However, until now, the KPI is considered to be still quite weak in acting (filtering), and so than that, it is very necessary (strength) of the participation of the community in controlling these media.

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vanden Auweele, Dennis. „Kant on Religious Moral Education“. Kantian Review 20, Nr. 3 (08.10.2015): 373–94. http://dx.doi.org/10.1017/s136941541500014x.

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AbstractWhile scholars are slowly coming to realize that Kant’s moral philosophy has a distinctive theory of moral education, the import of religion in such education is generally neglected or even denied. This essay argues that Kant’s reflections on religion in parts II and III of Religion within the Boundaries of Mere Reason interpret religion specifically as one aspect of moral education, namely moral ascetics. After first clearly distinguishing between a cognitive and a conative aspect of moral education, I show how certain historical religious practices serve to provide the conative aspect of moral education. Kant defines this aspect of moral education as practices that render the human agent ‘valiant and cheerful in fulfilling his duties’ (MS, 6: 484). By this it is meant that certain practices can inspire moral interests either by justifying rational hope in living up to a certain standard of moral perfection (Christology) or by endeavouring to unite human beings in a universal, invisible ethical community that inspires cooperation rather than adversity (ecclesiology).

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Martin, Jane Roland. „Transforming Moral Education“. Journal of Moral Education 16, Nr. 3 (Oktober 1987): 204–13. http://dx.doi.org/10.1080/0305724870160305.

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9

Martin, Michael. „Science Education and Moral Education“. Journal of Moral Education 15, Nr. 2 (Mai 1986): 99–108. http://dx.doi.org/10.1080/0305724860150201.

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10

Muchová, Ludmila. „Moral Education: Education for Moral Virtues and Moral Argumentation?“ Caritas et veritas 2, Nr. 2 (30.09.2012): 20–32. http://dx.doi.org/10.32725/cetv.2012.014.

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11

Cigman, Ruth. „Introduction to moral philosophy and moral education“. Journal of Moral Education 39, Nr. 2 (26.04.2010): 253–55. http://dx.doi.org/10.1080/03057241003790553.

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12

Driesen, Isolde, Chris Hermans und Aad de Jong. „Moral Pluralism and Goals of Moral Education within Christian Adult Education“. Journal of Empirical Theology 23, Nr. 2 (2010): 133–58. http://dx.doi.org/10.1163/157092510x527321.

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13

Voskresenskaya, Nina O., und Elena A. Yalozina. „Early Soviet Ideas of Spiritual and Moral Education: Theoretical Heritage of the State Commission on Education“. Общество: философия, история, культура, Nr. 8 (23.08.2023): 117–23. http://dx.doi.org/10.24158/fik.2023.8.17.

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The paper focuses on the genesis of the Soviet model of spiritual and moral education. On the example of the activities in 1917–1918 of the State Commission on Education under the leadership of A.V. Lunacharsky shows the process of its organizational and ideological-theoretical work. The specifics of interaction between the Commission and the People’s Commissariat of Education in the process of preparing program documents and measures for the development of the Soviet education system are reconstructed. Principles of spiritual and moral education are examined on the basis of directive materials developed by the State Commission on Edu-cation. The source base for the study is archival materials from the funds of the State Archives of the Russian Federation and the National Academy of Education of the Russian Academy of Education, reflecting the results of the scientific and pedagogical collective work of members of the State Commission on Education. Conclu-sions are drawn about the nature of its theoretical legacy. The outcomes were of a transitory nature during this period, but at the same time they were a unifying force of society’s movement towards the new Soviet system. The results obtained from the study are of great importance for the historical and pedagogical educational and popular science literature.

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Cooling, Trevor. „Reconstructing Religious, Spiritual and Moral Education“. Journal of Beliefs & Values 23, Nr. 1 (April 2002): 107–11. http://dx.doi.org/10.1080/13617670220125719.

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Nielsen, Niels C. „The Religious Dimension of Moral Education“. Religion & Public Education 12, Nr. 1-2 (Januar 1985): 34–36. http://dx.doi.org/10.1080/10567224.1985.11487850.

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Woodhouse, Howard R. „Moral and Religious Education for Nigeria“. Journal of Moral Education 14, Nr. 2 (Mai 1985): 120–31. http://dx.doi.org/10.1080/0305724850140205.

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Carr, David. „Moral and Religious Education 5-14“. Scottish Educational Review 24, Nr. 2 (20.12.1992): 111–17. http://dx.doi.org/10.1163/27730840-02402007.

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18

Standish, Paul. „Moral and religious issues in education“. Studies in Philosophy and Education 15, Nr. 1-2 (1996): 167–73. http://dx.doi.org/10.1007/bf00367526.

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19

Paris, Panos. „Moral beauty and education“. Journal of Moral Education 48, Nr. 4 (01.04.2019): 395–411. http://dx.doi.org/10.1080/03057240.2019.1584554.

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20

John Morgan, W. „Marxism and moral education“. Journal of Moral Education 34, Nr. 4 (Dezember 2005): 391–98. http://dx.doi.org/10.1080/03057240500410079.

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21

van der Plas, Paul L. „Moral Education in Holland“. Journal of Moral Education 14, Nr. 2 (Mai 1985): 111–19. http://dx.doi.org/10.1080/0305724850140204.

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SJ, Klaus Luhmer. „Moral Education in Japan“. Journal of Moral Education 19, Nr. 3 (Oktober 1990): 172–81. http://dx.doi.org/10.1080/0305724900190303.

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Arnold, Peter J. „Sport and Moral Education“. Journal of Moral Education 23, Nr. 1 (Januar 1994): 75–89. http://dx.doi.org/10.1080/0305724940230106.

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Damon, William, und Anne Colby. „Education and Moral Commitment“. Journal of Moral Education 25, Nr. 1 (März 1996): 31–37. http://dx.doi.org/10.1080/0305724960250103.

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Niemczynski, Adam. „Moral Education is Not Good Enough Because Education is Not Moral Enough“. Journal of Moral Education 25, Nr. 1 (März 1996): 111–16. http://dx.doi.org/10.1080/0305724960250112.

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Rolston, Holmes. „SCIENCE EDUCATION AND MORAL EDUCATION“. Zygon� 23, Nr. 3 (September 1988): 347–55. http://dx.doi.org/10.1111/j.1467-9744.1988.tb00639.x.

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Marshall, Jon C., Sarah D. Caldwell und Jeanne Foster. „Moral education the CHARACTERplusWay®“. Journal of Moral Education 40, Nr. 1 (März 2011): 51–72. http://dx.doi.org/10.1080/03057240.2011.541770.

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Mustakova‐Possardt *, Elena. „Education for critical moral consciousness“. Journal of Moral Education 33, Nr. 3 (September 2004): 245–69. http://dx.doi.org/10.1080/0305724042000733046.

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Alavi, Hamid Reza. „Al‐Ghazāli on moral education“. Journal of Moral Education 36, Nr. 3 (September 2007): 309–19. http://dx.doi.org/10.1080/03057240701552810.

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Nipkow, Karl Ernst, und Friedrich Schweitzer. „Moral Education in West Germany“. Journal of Moral Education 14, Nr. 3 (Oktober 1985): 194–203. http://dx.doi.org/10.1080/0305724850140307.

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Dummett, Ann. „Race, Culture and Moral Education“. Journal of Moral Education 15, Nr. 1 (Januar 1986): 10–15. http://dx.doi.org/10.1080/0305724860150102.

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Cox, Edwin. „Explicit and Implicit Moral Education“. Journal of Moral Education 17, Nr. 2 (Mai 1988): 92–97. http://dx.doi.org/10.1080/0305724880170202.

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Wilson, John. „First Steps in Moral Education“. Journal of Moral Education 25, Nr. 1 (März 1996): 85–91. http://dx.doi.org/10.1080/0305724960250109.

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Winston, Joe. „Theorising Drama as Moral Education“. Journal of Moral Education 28, Nr. 4 (Dezember 1999): 459–71. http://dx.doi.org/10.1080/030572499103016.

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Samsudin. „Implementation of Moral Sufism in Islamic Religious Education“. Indonesian Journal of Contemporary Multidisciplinary Research 2, Nr. 6 (18.11.2023): 1209–30. http://dx.doi.org/10.55927/modern.v2i6.6806.

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Sufism is a field of study in Islamic studies that has been researched from time to time and has developed rapidly, becoming a scientific discipline that is closely related to efforts to improve morals in people's lives through Islamic Religious Education (PAI). In other words, Sufism is not only an effort to purify oneself individually but also helps build a society with noble morals by drawing closer to Allah as Al-Khaliq. 'rifatullah. Moral Sufism is one method of studying Sufism. Moral Sufism is Sufism that upholds moral development. To achieve moral perfection or insan kamil, the teachings of moral Sufism really emphasize amaliyah-amaliyah or purity of soul which relies on strengthening mental attitudes and strict behavioral discipline through the practice of istiqomah (riyadhoh). Bearing in mind the current condition of modern society which is characterized by decadence and moral crisis caused by a liberal lifestyle and hedonism, the moral teachings of Sufism are very important to convey in an effort to improve social and individual order in everyday life

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Jensen, Alexander S. „Against the Anglican ‘Conscience’: The Analytical Tool from Churches and Moral Discernment Applied to the Discussions About Homosexuality at the Lambeth Conferences 1978–2022“. Ecclesiology 19, Nr. 2 (21.06.2023): 165–85. http://dx.doi.org/10.1163/17455316-bja10029.

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Abstract In the recently published document Churches and Moral Discernment the Faith and Order Commission of the wcc offers an analytical tool for moral discernment processes and introduces the concept of the ‘conscience’ of the Church. Applying this tool to the moral discernment processes in the Anglican Communion leading up to the 1998 Lambeth Conference and its Resolution I.10 ‘Human Sexuality’ indicates that the moral discernment processes did not reflect the Anglican ‘conscience’, i.e. the inherited understanding of moral norms and authority. This led to the Resolution being divisive rather than uniting. The success of the 2022 Lambeth Conference in mending these division needs to be followed up by the commencement of a renewed discernment process. But it is also possible that the Anglican ‘conscience’ has changed in parts of the Communion, which would pose new challenges for the instruments of communion.

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Ko, Byoungchul. „Moral Responsibilities, Free Will, and Religious Education“. Journal of Human Studies 32 (31.07.2016): 63. http://dx.doi.org/10.21738/jhs.2016.07.32.63.

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38

Walzer, Michael. „Moral Education, Democratic Citizenship, and Religious Authority“. Journal of Law, Religion and State 1, Nr. 1 (2012): 5–15. http://dx.doi.org/10.1163/221248112x638172.

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I have two purposes in this essay: first, to argue that morality forms a central part of a liberal education and to say something about how it is properly taught; second, to argue more specifically that the moral virtues required by democratic citizenship, and the rights and obligations that citizenship entails, should figure in school curricula, and then to consider the conflicts with religious authority that this is sure to produce.

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Horne, Suzanne, und Alison Logie. „Pupils' Attitudes to Religious and Moral Education“. Journal of Ministry Marketing & Management 5, Nr. 2 (Juni 1999): 67–82. http://dx.doi.org/10.1300/j093v05n02_05.

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Friday *, Jonathan. „Education in moral theory and the improvement of moral thought“. Journal of Moral Education 33, Nr. 1 (März 2004): 23–33. http://dx.doi.org/10.1080/0305724042000200038.

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41

Salas‐Díaz, Daniel. „Educación, valores y desarrollo moral [Education, values and moral development]“. Journal of Moral Education 38, Nr. 4 (13.11.2009): 562–64. http://dx.doi.org/10.1080/03057240903322087.

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42

Temitope, Ogunlusi Clement, und Louis Taiwo Omojola. „THE GAINS OF THE PRACTICE OF RELIGION ON NATIONAL DEVELOPMENT IN THE PRE-COLONIAL AND CONTEMPORARY NIGERIA: A COMPARATIVE ANALYSIS“. International Journal of Education Humanities and Social Science 06, Nr. 06 (2023): 73–86. http://dx.doi.org/10.54922/ijehss.2023.0611.

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Over the years, it has been observed by scholars that many countries in Africa are facing the terrible debacle of underdevelopment and Nigeria is one of Such. The challenge is vivid in her educational, social and economic depreciation. This work examined the reasons for this state and sketched what religion had impacted on the development or otherwise of the country Nigeria in the Pre-colonial and colonial period vis- a vis contemporary time to ameliorate her state. It discovers that the practice stemming from wrong understanding of religion is not out of the reasons responsible for this debacle. Descriptive and historical methods of analysis were used in this study. It was further exposed that beside venality, lack of good governance and religious intolerance contribute largely to underdevelopment in Nigeria. While it is acknowledged that religious sects have contributed significantly to national growth through the establishment of schools for formal education, hospitals for health care delivery services, instilling morals in religious and political arenas, economic development through micro loans in corporation with directorate of rural farmers and artisans, establishment of peace and justice commissions, other humanitarian services, and playing her role as a prophet and the conscience of the nation; it is also acknowledge on the other hand that religion had been used in fomenting lots of evils. The article therefore recommended an enhanced cooperation between the government and the different religions in order to further enhance peaceful co-existence and continuous national developments through those aforementioned services as it is known for in the pre-colonial and immediate post-colonial days. It further recommended continuous preaching of socio-religious values of hard work, integrity and honesty in order to fasten the bid of national development.

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Nasution, Hambali Alman. „Implementation of Islamic Religious Education Curriculum“. Belajea: Jurnal Pendidikan Islam 6, Nr. 1 (21.06.2021): 1. http://dx.doi.org/10.29240/belajea.v6i1.1815.

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The changing times have an impact on all countries. With the changing times, the human mindset has also changed. The changing times bring positive and negative. The negative impact of globalization that seems sad is the change that tends to lead to a moral and moral crisis. The purpose of this study is to determine the implementation of the Islamic religious education curriculum and the obstacles and solutions to its implementation in the moral dimension. The method in this research is to use a descriptive qualitative approach. Data collection was carried out by means of interviews, observation and documentation. The results showed that the implementation of the Islamic religious education curriculum at SMA Negeri 2 Kotapinang was carried out well, by being able to develop religious knowledge so that it was carried out in their daily (religious) lives. Supported by activities carried out in schools such as: Jenazah Prayers, Speeches, Musabaqah Tilawatil Qur'an (MTQ), Rohis, Clean Living Principles and discipline of students who foster religious values.

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Lu, Xiufen. „Xunzi: Moral education and transformation“. Asian Philosophy 30, Nr. 4 (01.10.2020): 340–50. http://dx.doi.org/10.1080/09552367.2020.1841951.

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Slabbert, Melodie N. „Die Waarheids- en Versoeningskommissie as Simulacrum en die rol van belydenis, vergifnis en versoening“. Verbum et Ecclesia 26, Nr. 3 (03.10.2005): 773–82. http://dx.doi.org/10.4102/ve.v26i3.250.

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This paper examines the relevance and validity of the Truth and Reconciliation Commission’ s Christian leitmotiv in relation to the victim hearings. It is suggested that the Commission’ s emphasis on religious themes such as the search for truth, the confession of guilt, forgiveness by victims and in the final instance the promise of redemption, reconciliation and transformation may facilitate the emergence of “moral elitism” or lead to the erroneous belief that a consensus morality dictating the transformation discourse exists. In this role, it can be said that the Commission has become simulacrum for the only way through which the truth about apartheid and redemption could be found. The religious “authority” assumed by the Commission provided the necessary legitimacy to dictate to perpetrators and victims on a very personal level. The author warns that the Commission’ s religiously inspired transformation rhetoric hides ambitious political motives that try to accomplish too much, too soon.

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Landman, Christina. „Telling Sacred Stories Eersterust and the Forced Removals of the 1960S“. Religion and Theology 6, Nr. 3 (1999): 415–27. http://dx.doi.org/10.1163/157430199x00254.

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AbstractThe Truth and Reconciliation Commission (TRC) has introduced a process in South Africa in which healing became possible through storytelling. The Research Institute for Theology and Religion (University of South Africa) has taken up the challenge of extending this process to people who, for a variety of reasons, did not have the chance to tell their stories to this commission. This introduces a new era in oral history research in South Africa in which healing, that is discontinuity, and not truth or the establishment of a continuous tradition, is the aim of research on and through storytelling. Also, the present government, by withdrawing from moral legislation, now allows for religious communities to assist civil society in the formation of a social ethos. Consequently, the aim of oral history research for the RITR has shifted from establishing the liberational and interventionary moment in storytelling to that of focusing on its religious, healing and moral subtext. This article deals exclusively with the stories of coloured people in Eersterust, a town just outside Pretoria, which focus on the forced removals of the 1960s.

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Vokey, Daniel. „Objectivity and Moral Judgement: Towards Agreement on a Moral Education Theory“. Journal of Moral Education 19, Nr. 1 (Januar 1990): 14–23. http://dx.doi.org/10.1080/0305724900190102.

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Kliever, Lonnie D. „Moral Education in a Pluralistic World“. Journal of the American Academy of Religion LX, Nr. 1 (1992): 117–36. http://dx.doi.org/10.1093/jaarel/lx.1.117.

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Clayton, Matthew, und David Stevens. „The poverty of contractarian moral education“. Journal of Moral Education 48, Nr. 4 (01.04.2019): 501–14. http://dx.doi.org/10.1080/03057240.2019.1576123.

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Ortega Ruiz *, Pedro. „Moral education as pedagogy of alterity“. Journal of Moral Education 33, Nr. 3 (September 2004): 271–89. http://dx.doi.org/10.1080/0305724042000733055.

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