Journal articles on the topic 'German religious philosophy and education'
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1
Furmanik, Martin. "Spišskí Nemci v rokoch 1920 – 1937." Kultúrne dejiny 13, no. 2 (2022): 248–72. http://dx.doi.org/10.54937/kd.2022.13.2.248-272.
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The study deals with various areas of life of Spiš Germans (Zipsers) during the period of the first Czechoslovak Republic, specifically between 1920 and 1937. The first part of the study discusses the political activities of Germans in Spiš. The greatest attention is paid to the Zipser German Party (Zipser deutsche Partei) and the Carpathian German Party (Karpatendeutsche Partei), because these parties were voted for by most Germans in Spiš. To a lesser extent, this part is devoted to other parties that the Germans from Spiš (Zipsers) voted for. Part of this section are tables showing which parties were voted for by the inhabitants of the Spiš municipalities with the largest proportion of German nationality. The next part of the article deals with religious life with an emphasis on conflicts between Slovaks and Germans regarding the language of religious services. The third part of the study is devoted to German education in Spiš. Attention is directed to preschools, elementary schools and secondary schools of Spiš Germans (Zipsers). There were also conflicts within the education system in connection with the teaching of language. The center of interest of the next part is the social life of Spiš Germans (Zipsers). This part of the study also discusses the tourist, sports and cultural activities of the Germans in Spiš. It points to diverse cultural activities from German theater performances, singing circles, through periodicals, printers to photo studios and museums. The final part of the paper analyzes the socioeconomic structure of the German population in Spiš based on the results of the population census in 1921. Within each part of the study, attention is paid, among other things, to the anti-state manifestations of the Spiš Germans (Zipsers) and the reactions of the Czechoslovak authorities to these manifestations.
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Pirner, Manfred L. "Public Religious Pedagogy: Linking Public Theology, Social Theory and Educational Theory." International Journal of Public Theology 11, no. 3 (October 19, 2017): 328–50. http://dx.doi.org/10.1163/15697320-12341497.
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Abstract This paper addresses the relationship of public theology and education, a field of research that has been neglected in theology as well as in educational theory and religious pedagogy. It does so by firstly analyzing the discourse in the public sphere at the intersection of theology and religious education in Germany, and secondly by drawing on the social theories of John Rawls and Jürgen Habermas to provide a framework for relating public theology and (religious) education. In the German context the rediscovery and revaluing of the political dimension of public religious education has led to the evolving concept of ‘public religious pedagogy’, with obvious analogies to public theology—a concept that may have the potential to become a new paradigm in the academic discipline of religious pedagogy. Systematically, the article advances the hypothesis that philosophical discourse on the question of ‘how citizens who remain deeply divided on religious, philosophical, and moral doctrines, can still maintain a just and stable democratic society’ (John Rawls) corresponds to the discourse in educational philosophy and educational science on the question of how a consensus on major objectives of public education in general and the role of religion in this context in particular can be reached. It will be demonstrated that the academic discourse around religious education can benefit from dialogue and interaction with the social theories of (the later) Rawls and Habermas.
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Bartz, Janieta, and Thomas Bartz. "Recognizing and Acknowledging Worldview Diversity in the Inclusive Classroom." Education Sciences 8, no. 4 (November 7, 2018): 196. http://dx.doi.org/10.3390/educsci8040196.
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In the context of the increasing migration into Germany that has taken place in recent years and German efforts to establish an inclusive school system, which enables learners from different religious, ethnic, language and social backgrounds with and without disabilities to participate, religious education has become a key topic for interdisciplinary discourse between theology, philosophy, and pedagogy in German schools. The following questions are of special interest: How can we manage diversity in inclusive classroom settings in general, and specifically: how can we do so with regard to worldview diversity? Does worldview diversity in schools exist, and if so, how can we recognize it in its plurality and complexity? How can we acknowledge different worldviews in the context of a changing inclusive school system? In this article, we would like to present the theoretical foundation, the research setting and the first findings of our ongoing pilot studies of worldview education at an inclusive German school. The experiments are part of a larger project context that is also described. The case study presented in this article, in which innovative language and machine learning technology was used for data analysis, illustrates the potential of inclusive methods and didactic concepts such as Universal Design for Learning, Learning in the Presence of the Other, and Reflexive Inclusion for inclusive worldview education in the context of a religiously pluralized and secularized society.
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Altmeyer, Stefan, and Daniel Dreesmann. "The Importance of Religion for the Evaluation of Everyday Ecological Decisions by German Adolescents." Worldviews: Global Religions, Culture, and Ecology 24, no. 3 (October 14, 2020): 285–307. http://dx.doi.org/10.1163/15685357-20203001.
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Abstract Although previous research has addressed the relationship between religion and ecology in a variety of ways, little is known concerning how religious orientation affects concrete everyday ecological decisions, although these are centrally important for environmental education. Being interested in elucidating the preconditions of ecological learning in Biology and Religious Education in schools, the authors have developed an approach based on maximum concretion with regard to the ecological decision in which the influence of religion should be evaluated. With this goal in mind, they conducted an empirical study among secondary school students in central Western Germany (N = 815), who were confronted with an everyday ecological dilemma and asked about their reasons for evaluating this situation. The results provide insight into the potential role of German young people’s religious orientations in ecological matters and call for a decisive profiling of how cross-disciplinary education can contribute to this key question for future.
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Reicher, Rosa. "‘Go out and learn’." European Judaism 51, no. 2 (September 1, 2018): 124–33. http://dx.doi.org/10.3167/ej.2018.510218.
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Abstract This article deals with Shakespeare’s reception among German Jewish youth in the early twentieth century. The Jewish youth movements played an appreciable role in Jewish education and culture. The various Jewish youth movements reflected the German Jewish society of the time. Despite the influence of the German youth movement, the young people developed their own German Jewish Bildung canon. Many young Jews in Germany perceived Bildung as an ideal tool for full assimilation. Bildung placed an emphasis on the Jewish youth as an individual, and so served as an ideal tool for full assimilation. My thesis is that by means of the youth movement, German Jewish youth could develop new interpretations of identity, through the creation of a European Bildung ideal, which includes an awareness of the significance of Shakespeare.
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Schenker, Dominik, and K. Helmut Reich. "Oser/Gmünder's Developmental Theory of Religious Judgement: Status and Outlook." Archive for the Psychology of Religion 25, no. 1 (January 2003): 180–94. http://dx.doi.org/10.1163/157361203x00138.
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The first publication of “Stages of Religious Judgement” (RJ) dates back two decades (Oser, 1980). This, then, is an appropriate time to review major milestones reached since, and to attempt a look into the future. The reception of Oser's writings on psychology of religion and religious education in the English, French, and German literature was reported previously (Bucher & Reich, 1999). We assume here that RJ theory is familiar (Oser & Gmünder, [1984], 1991; updated summary in Oser & Reich, 1996). The present three parts are: A. Empirical studies, B. Cognitive development and religious stages, and C. Conclusions.
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Kleinhempel , Ullrich R. "Reflections on the position paper at the conference of the DVRW (German Ass. for Science of Religion), Bayreuth 2023, calling for integrated teaching of ‘religion’ for all students in Germany." Sociology International Journal 7, no. 6 (November 20, 2023): 272–77. http://dx.doi.org/10.15406/sij.2023.07.00357.
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In Germany, Austria, and to some extent in Switzerland, denominational instruction in religion or secular ethics at schools is the legally enshrined norm. Considering that these countries comprise about 100 million inhabitants, with Germany being the by far most populous nation in the EU, this is of cultural significance outside of the German-speaking realm too. A philosophy of inclusion of the Churches and recognised religious communities into the social life and education is pursued, that is legally entrenched in constitutions (notwithstanding the religious-philosophical neutrality of the state). This provides for their active inclusion into education on all levels, in forms of cooperation between state(s) and Church. The present (prevalent) structure of compulsory denominational religious instruction, or secular ethics, at choice, and of the academic training of teachers at denominational faculties of theology, or of other recognised religions, reflect his system. It is in force for over one century, now. This system has come under pressure by the ongoing secularisation that prevents the formation of sufficiently large classes for such separate instruction. As to knowledge about religion, there is also a trend in society for become aware or the role of religion in shaping culture. The presence of large Islamic immigrant communities, has sharpened awareness for differing value systems and mores, between religions and cultures. These factors of sociology of religion, and of societal change, led to developments towards integrated religious instruction, to the inclusion of perspectives and themes of science of religion in denominational curricula, and to the increased inclusion of themes of religion in secular ethics instruction. In this context, the German Association for Science of Religion (DVRW) endorsed a position paper, calling for an integrated instruction of religion (and ethics) for all students. It also calls for science of religion as regular study requirement to qualify for teaching such an integrated subject. This model is in force in only on state of Germany (and in some Swiss cantons). The position paper thus has aspects of promoting the position of the discipline. This review gives a critical analysis of arguments proposed in this position paper that was debated and endorsed at the recent conference of the DVRW in Bayreuth in September of 2023. My critique of this position paper is based on decades of teaching Protestant Religion at upper secondary schools, with the experience of applying instruction on other religions, on the basis of science of religion – as prescribed by the curriculum, about which I published, as with a teacher’s manual for the instruction on Hinduism (including Yoga), and Buddhism,1 as required by the curriculum. (This manual combines perspectives of science of religion, theological approaches, from the perspectives of Hinduism, Buddhism, and Protestant Christianity, and of history of culture.), by contributing to debate in the field,2 and lectures, on didactical consequences of secularisation for religious instruction,3 and professional publications,4 also in sociological perspective.5
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Hildesheimer, Meir. "Religious Education in Response to Changing Times Congregation Adass-Isroel Religious School in Berlin." Zeitschrift für Religions- und Geistesgeschichte 60, no. 2 (2008): 111–30. http://dx.doi.org/10.1163/157007308783876064.
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AbstractDuring the 19th century, various frameworks were established in Germany for the purpose of providing Jewish students with religious education. The article deals primarily with the orthodox Congregation Adass-Isroel Religious School. Established in 1869 in Berlin, the school had a major impact on the development of supplementary religious instruction throughout Germany and served as a model in this area. The school's background, history, basic principles and method of instruction, as well as study subjects (Hebrew, Bible, Talmud, Religious instruction, History) are discussed and compared to corresponding religious schools. Research is based on the school's annual reports, archival material, scholarly literature, memoirs, and newspapers.
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Azarov, K. V. "Tolstoy and Wittgenstein on education." Abyss (Studies in Philosophy, Political science and Social anthropology), no. 3 (September 15, 2023): 85–92. http://dx.doi.org/10.33979/2587-7534-2023-3-85-92.
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Tolstoy deeply influenced Wittgenstein. They both shared an anti-foundationalist position on many philosophical questions. Not surprisingly, Tolstoy and Wittgenstein’s views on education were germane. They both advocated a creative free educational process. The two can be compared to how educational philosophy develops out of anti-foundationalist premises. The article shows the Tolstoyan influence in non-religious spheres of Wittgenstein’s thought, particularly in Wittgenstein’s view on education.
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Šoltés, Peter. "Nepochybne nikde nie je blahodarný vplyv nemeckej kultúry tak nápadne viditeľný, ako na týchto obyvateľoch Karpát. Národný charakter spišských Nemcov v štatistickej a topografickej literatúre 19. storočia." Kultúrne dejiny 14, Supplement (2023): 70–86. http://dx.doi.org/10.54937/kd.2023.14.supp.70-86.
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This study focuses on the relationship between the struggle for maintaining the privileges and rights of the free municipalities of the Spiš (Szepes, Zips) county, particularly the Province of 16 Spiš towns, in the first third of the 19th century on one hand and the literary activities of local intelligentsia on the other. As part of a deliberate strategy to eliminate the threat of losing their autonomy and becoming subject to the jurisdiction of the county administration, they constructed an image of Spiš as an exceptional region. The fact that the German-speaking population of Spiš was able to adapt to severe climatic and natural conditions and secure prosperity, education, and cultural dominance was explained in the contemporary intellectual discourse as stemming both from the privileges and rights they had preserved since the Middle Ages and their distinctive national character. In addition to traditional “German” virtues such as industriousness, diligence, a sense of order, and cleanliness, the character of the Spiš Germans was allegedly shaped by newly acquired qualities attributed to their Protestant heritage and adaptation to the environment. The stereotype of Germans as “Kulturträger” was strongly present and from the Enlightenment discourse of the turn of the 18th and 19th centuries it was translated into the historiography and ethnography of German settlement in Eastern Europe in the second half of the 19th century.
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Wendte, Martin. "Mystical Foundations of Politics? Luther on God’s Presence and the Place of Human Beings." Studies in Christian Ethics 31, no. 4 (August 7, 2018): 422–34. http://dx.doi.org/10.1177/0953946818792628.
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This article opens up a dialogue between two strands of Luther research, which until now have had limited contact: a German strand interested in the influence of Luther’s mystical education on his Reformation theology, and a German and Anglo-American strand concerned with Luther’s doctrine of the three estates and understanding of politics, emphasising in particular God’s constant activity in our daily life. This article has a twofold aim: first, to undertake a historical reconstruction of the influence of mysticism on the late Luther, and second to draw some systematic conclusions for our contemporary situation. The conclusion emphasises that the mystical tradition helps us to gain a better understanding of God’s manifold present activities, namely, because it helps us to perceive that God does not work through spoken words alone, but also through gestures, gazes and other embodied activities.
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Brantl, Dirk. "Recent Trends in German Hobbes Scholarship." Hobbes Studies 32, no. 1 (March 19, 2019): 92–115. http://dx.doi.org/10.1163/18750257-03201003.
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This review traces recent developments in German Hobbes scholarship. Relevant publications are discussed along three major fields of inquiry: Hobbes and Liberalism, Hobbes on Politics and Religions, and Hobbes on the Passions, Politics, and Education.
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Magonet, Jonathan. "Editorial." European Judaism 54, no. 2 (September 1, 2021): v—vii. http://dx.doi.org/10.3167/ej.2021.540201.
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2018 saw the fiftieth anniversary of the spontaneous founding of an interfaith initiative involving Jews and Christians in the unlikely location of Germany. Anneliese Debray, who was the director of a Catholic women’s adult education centre in Bendorf, near Koblenz, had the imagination and courage to set about creating programmes for encounter and reconciliation in the post-war world. The centre, the Hedwig Dransfeld Haus, became a meeting place for French and German and Polish and German families; for physically and mentally handicapped people together with ‘normal’ people; for the challenging task of ecumenical encounters between Catholic and Protestant Christians; for dialogue between Christians and Muslims; and eventually between Israeli and German young people. In that latter context the editor of this journal found himself visiting the centre and then, with two fellow rabbinic students at Leo Baeck College, attending an annual Catholic Bible study conference that summer. Our presence, our willingness to be there, and the rarity of such an opportunity for the participants, led to the desire to repeat the experiment the following year. Through incremental changes, the International Jewish-Christian Bible Week became an annual reality. After the death of Anneliese Debray, who had struggled for years to keep the Haus financially afloat, it went into bankruptcy. Nevertheless, what had been built had enough recognition and influence that it led to an invitation from Dr Uta Zwingenberger, who was responsible for Bible education in the Diocese of Osnabrück, to re-establish the Week in a new home, another Catholic adult education centre, Haus Ohrbeck, in the area of Osnabrück. There it continues to grow and flourish, hosting up to 130 people each year. Part of the impact, which makes it different from other more formal interfaith encounters, is the participation of families, with special programmes for children, so that the entire atmosphere is one of a normal human community.
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Góra, Dariusz. "A Catholic correction of Max Weber’s thesis on Protestant ethic in the view of Michael Novak." Ethics & Bioethics 13, no. 3-4 (December 1, 2023): 118–26. http://dx.doi.org/10.2478/ebce-2023-0014.
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Abstract Max Weber’s thesis on the decisive influence of Protestant ethic on the formation and development of modern capitalism has become one of the best-known and widely shared canonical claims in social sciences. Since its publication at the beginning of the 20th century, this thesis, supported by subsequent great works by the German classic, has rarely been the subject of major controversy. The work of correcting Weber’s thesis was undertaken in the late 20th century by Michael Novak. Novak’s correction is not confrontational, but complementary. The American thinker abandons the research area of minority Protestant communities, which caught Weber’s attention, and undertakes an analysis of the broader religious tradition, developing both before and after the Reformation. In particular, the achievements of Pope John Paul II, interpreted by Novak in terms of the renewal of a liberty current of Catholic social thought, provide important corrective data.
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Isnaini, Muhammad. "Pendidikan Islam Sebagai Grand Design Pendidikan Karakter." Al-Riwayah : Jurnal Kependidikan 7, no. 1 (April 1, 2015): 141–59. http://dx.doi.org/10.47945/al-riwayah.v7i1.93.
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Character education is a positive offer in the eradication of moral crises which particularly emerged in our students. Therefore, the internalization of values of character education in the educational institution is a must. As an Islamic education institution in Indonesia, the existence of Boarding school is considered to be able to develop values of character education which may be done through formal or non-formal curriculum. This is so because since its early existence, Boarding school has delineated its distinctive feature which is different from the other common types of education. Here, the implementation of character values have been integrated (within large portion) in the religious subjects. Character education, at least in the discourse, still a potent tool in addressing the arious issues that whack this nation. Not only in Indonesia, even in developed countries such as the United States, Germany, Japan, and, still rely on character education as a mainstay of kick to overcome various moral issues at hand. Character education became very warm issue in the education scene in Indonesia due to the rampant cases of moral that afflicts this nation, ranging from scenes in high State institutions, educational nstitutions until those cases that occur in the streets. The cases allegedly due to the failure of education that has lasted until today. Criticisms of the educational world tends to be mechanical, cognitive aspects than prefer the affective and psychomotor, and a series of spicy criticism more have graced the writings of educational expert. In order to respond to these concerns, the Government now, through the Ministry of education and culture and supported by the Ministry of Religion, raised character education agenda as the national education agenda. Sayang sayang thousand, until now there has been no clear concept of philosophy as well as on the technical implementation. This paper will offer solutions to various problems in philosophy as well as the implementation of character education. The author of the theme of humanist-religious is one of spirits in character education. The reason is that to improve the character of a nation, certainly could not depart from values which do not come from the nation itself. Humanist-religious is a character that belongs to the people of Indonesia so that character education is applied in this country inevitably had to depart from this character. After discussing the philosophy of character education from the perspective of humanist-religious, the author offers some alternatives that are related to the stages of education, learning methods, as well as the position of teachers in character education
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Roebben, Bert. "Spiritual learning communities: historical, systematic and practical observations1." Revista Pistis Praxis 6, no. 2 (September 13, 2014): 473. http://dx.doi.org/10.7213/revistapistispraxis.06.002.ds05.
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Children and young people have the inalienable right to be part of a learning community. Nobody can learn on his/her own. Education is always a communal enterprise. In this paper the concept of the ‘spiritual learning community’ is developed as a contemporary answer to the socio-educational issues raised by Martin Buber and John Dewey in the 1930s. Cultural and religious diversity today stimulate education and schooling more than ever before to reconsider the narrative-communicative and spiritual dimension of every learning process. The spiritual dimension of the learning community relates to a specifichabitus, namely of de-centration from the self and dedication to the other, and to a specific focus, namely on existential questions such as content of the learning process. Insightsfrom philosophy of education and from European religious education theory and concrete experiences of teacher education at the universities of Dortmund (Germany) and Wien(Austria) form the horizon for this reflection.
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Ebertz, Michael N. "Charity As a Agent of the German Welfare State." Caritas et veritas 1, no. 2 (September 30, 2011): 20–29. http://dx.doi.org/10.32725/cetv.2011.014.
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Vind, Ole. "- En historisk Theodice." Grundtvig-Studier 64, no. 1 (May 29, 2015): 95–109. http://dx.doi.org/10.7146/grs.v64i1.20911.
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En historisk Theodice[A Historical Theodicy]By Ole VindGrundtvig’s first World Chronicle from 1812 (VK 1812) is noted especially for itssharp criticism of contemporary culture. It can be read as a Lutheran revivalistsermon passing judgment on great historical as well as contemporary figures who are condemned for their lack of orthodox Christian faith. Read in the light of Grundtvig’s later works, however, the book carries the seeds of that philosophy of history which from 1832 onwards became the mainstay of all his writings.Thus, in VK 1812 are found the first traces of that original vision which inChristenhedens Syvstjerne (The Seven Sisters of Christendom, Grundtvig’s greatcycle of church historical poems written 1854-55, published 1860) follows churchhistory through seven national Churches of which the future Hindu (Christian)Church is the last. Likewise, in the chronicle are found Grundtvig’s first speculations on ethnic origins, later clarified into his idea of four principal peoples in World History (i.e. the Jews, the Greeks and the Romans in antiquity and the Scandinavians in modern times).In spite of his harsh condemnation of his contemporaries, Grundtvig concludesVK 1812 optimistically, prophesying a spiritual and Christian renewalin Scandinavia through the future university in Kristiania (i.e. Oslo) in Norway(founded 1811 and opened 1813). Such a trust in learning and scholarship wascharacteristic of the European age of Enlightenment with its belief in progress. In later major works, Grundtvig expressed this attitude in an original Nordic version which also formed the basis of his thoughts about education and folk high schools.In VK 1812 Grundtvig briefly characterizes the German thinkers who werethe foundation of his philosophy of history. Even if they are all blamed fortheir lack of orthodox faith, his delineation of them is remarkably mild. Later,rather surprisingly, Grundtvig appeared to reconcile himself to a great extentwith the German “naturalists imbued with spirit”.The quite positive words about those German philosophers whom he otherwiserather criticized, presage the deep inspiration in Grundtvig’s mature worksparticularly from Herder and Fichte. An exceptional role is played to Grundtvigby Lessing who raised the principal question of Protestant religious philosophyabout the relationship between Christianity and history. Already in VK 1812,Grundtvig’s philosophy of history is also a philosophy of religion in the shapeof a historical theodicy. As in his works to come, Grundtvig’s answer to Lessing’s question is thus quite the opposite of Søren Kierkegaard’s to whom Lessing, too, meant a serious philosophical challenge.
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Welz, Claudia, Essi Ikonen, and Aslaug Kristiansen. "Learning through Listening and Responding: Probing the Potential and Limits of Dialogue in Local and Online Environments." Religions 14, no. 2 (February 10, 2023): 241. http://dx.doi.org/10.3390/rel14020241.
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This article explores an age-old form of dialogical learning, havruta, which has been employed by Jews throughout the centuries to study the Torah and the Talmud, and evaluates the experiment of extending havruta from a couple of fellow students (haverim) to an international, multi-religious group reading philosophical texts together, and transferring the learning process from the Jewish house of study (in Hebrew: beit ha-Midrash, in German: Lehrhaus) to an online environment. Methodologically, the experiences from the online havruta are brought into a theory-practice feedback loop and are discussed from various theoretical angles: (1) The first section introduces how havruta was conducted traditionally and how Franz Rosenzweig, who in 1920 founded the Frankfurt Lehrhaus and invited Martin Buber to offer lecture courses, advanced havruta. (2) The second section explains how Rosenzweig’s pedagogical principles as distilled from his writings on education are applied and modified in the above-mentioned contemporary online reading group. (3) The third section draws on Buber’s philosophy of dialogue, Juhani Pallasmaa’s architectural theory and Michel Chion’s film theory in order to investigate the epistemological and pedagogical significance of different modes of listening, asking, and responding, and the role of trust for dialogical learning in local and online learning communities.
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Na, Hye-Sim. "Korean Nursing Women who emigrated to Germany and the 68th Movement." Korea Association of World History and Culture 62 (March 31, 2022): 221–52. http://dx.doi.org/10.32961/jwhc.2022.03.62.221.
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The process of immigration and settlement of Korean nursing women in Germany in the 1960s and 1970s was a process in response to the various social changes that were going on in German society. Their period of living in Germany mostly overlaps with the period of the 68th Movement and the social changes that resulted from it. The social changes caused by the 68th movement have an impact on some of Korean women's recognition of their identity as migrant women workers from the Third World. It was not simply a passive learning process, but an active self-discipline process. Based on the self-identity learned in this process, women play a central role in leading the struggle for the right to stay in 1977-78 to success. They revealed their identity as women from the Third World who live as transnational beings in German society. The awakening of its identity led to an organized new social movement and led to solidarity with various underprivileged people living outside the boundaries.
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Raissov, Kazbek, and Zhakipbek Altayev. "ANALYSIS OF SOCIO-ETHICAL IDEAS IN AL-FARABI AND ABAI KUNANBAEV’S WORKS." Al-Farabi 4, no. 72 (December 15, 2020): 36–49. http://dx.doi.org/10.48010/2020.4/1999-5911.04.
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Great thinkers’ scientific works play the important role in public opinion formation in the development of society. There are well-known people in the humankind history, who have made significant contributions to the development of various fields of knowledge, moreover, they were the founders of Philosophy not only at the level of a domestic culture, but also in a global scale. This article denotes that the significance of al-Farabi and A. Kunanbaev’s legacy is determined by the fact that many of their positions in the field of Philosophy, Sociology, Logics, Ethics, Aesthetics, natural scientific ideas had a great influence on the subsequent development of social and philosophical thought of the people not only in the East, but also in Europe. These philosophers can be regarded as treasures of world, who during the searching of knowledge and truth, managed to overcome the existing differences in ethnic, cultural, linguistic, religious grounds. The proof of this is the fact that the philosophers despite being a native of the Turkic lands became famous as Arab-Muslim culture’s philosophers that deeply comprehended and popularized European philosophy. It is certain that the works of the great scientists such as al-Farabi and Abai in the field of science and education attracted the attention not only of us, but of the whole world. Their works have been translated into English, French, Persian, German, Russian and introduced into scientific circulation. The 2020th year has the historical spiritual significance for the entire people due to the 1150th anniversary of al-Farabi and the 175th anniversary of Abay.
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Keriapy, Frets. "Pendidikan Agama Kristen dalam Ruang Publik Virtual: Sebuah Analisis Pemikiran Jürgen Habermas." Harati: Jurnal Pendidikan Kristen 2, no. 2 (October 27, 2022): 116–26. http://dx.doi.org/10.54170/harati.v2i2.109.
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The digital era is an era where everything is done digitally, be it science or the journey of human spirituality. With the presence of digital space simultaneously there is also a public space in virtual form. In the past, humans were referred to as social creatures, in this digital era, humans are also referred to as digital creatures. So that the teaching of Christian religious education does not only stop in the private sphere, which is carried out in the church, but can also be done in a digital virtual sphere. By using a literature-based qualitative method, the author analyzes Habermas' thoughts on the public sphere. From the results of the analysis, it was found that in today's digital era, the public sphere in the digital realm is part of the virtual public sphere, in which the journey of human spirituality is carried out. Human interaction in the digital era does not only occur in physical public sphere, but also occurs in virtual public sphere. Therefore, this paper will examine Christian Religious Education in a virtual public space which of course starts from the analysis of the thoughts of Jürgen Habermas, a German philosopher and sociologist regarding the Public Sphere, then the author will discuss abaut Christian Religious Education in the public sphere a critical review. On Christian Religious Education in the private sphere, which then ends with the conclusion of this research
Era digital menjadi era di mana segala sesuatu dilakukan secara digital baik itu ilmu pengetahuan maupun perjalanan spiritualitas manusia. Dengan hadirnya ruang digital, secara bersamaan hadir juga ruang publik dalam bentuk virtual. Yang dulu manusia disebut sebagai makhluk sosial, di era digital ini, manusia juga disebut sebagai makhluk digital. Sehingga pengajaran pendidikan agama Kristen pun tidak hanya berhenti pada ruang privat yakni dilakukan di dalam gereja, melainkan juga dapat dilakukan dalam ruang virtual digital. Dengan menggunakan metode kualitatif berbasis kepustakaan, penulis menganalisis pemikiran Habermas mengenai ruang publik. Dari hasil analisis, didapatkan bahwa di era digital sekarang ini, ruang publik dalam ranah digital merupakan bagian dari pada ruang publik virtual, yang di dalamnya perjalanan spiritualitas manusia dilakukan. Interaksi manusia di era digital tidak hanya pada ruang publik secara fisik, melainkan juga terjadi dalam ruang publik virtual. Dari sinilah penulis menggunakan ruang publik virtual atau virtual public sphere. Oleh karena itu, tulisan ini akan mengkaji mengenai Pendidikan Agama Kristen dalam ruang publik virtual yang tentunya dimulai dari analisis pemikiran Jürgen Habermas seorang filsuf sekaligus sosiolog asal Jerman mengenai Ruang Publik (Public Sphere), kemudian penulis akan membahas mengenai PAK dalam ruang publik sebuah tinjauan kritis terhadap Pendidikan Agama Kristen dalam ruang privat, yang kemudian diakhiri dengan kesimpulan dari penelitian ini.
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Kara-Murza, A. A. "Between Terror and Sanctity: the Life and Destiny of Ilya Bunakov-Fondaminsky (1880–1942)." Политическая концептология: журнал метадисциплинарных исследований, no. 3 (October 15, 2023): 143–50. http://dx.doi.org/10.18522/2949-0707.2023.4.143150.
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The article examines the life path of the Russian intellectual and politician Ilya Isidorovich Fondaminsky (1880–1942; literary and political pseudonym “Bunakov”). Coming from a Jewish merchant family, Fondaminsky was unable, due to the “Jewish quota”, to get a decent education in Russia and, after graduating from a private gymnasium, went to study philosophy and history at the Universities of Berlin and Heidelberg, where his professors were Kuno Fischer, Wilhelm Windelband, Heinrich Thode. After returning to Russia in 1904, he became one of the leaders of the Moscow committee of the Party of Socialist-Revolutionaries, participated in the work of the Combat group, preparing terrorist acts, and during the December (1905) armed uprising in Moscow, purchased weapons at the personal expense. He was repeatedly arrested, and in 1907 went to the first emigration (1907–1917). After the February Revolution – he was one of the leaders of the Executive Committee of the Council of Peasant Deputies, the General Commissar of the Provisional Government in the Black Sea Fleet, from which he was elected a deputy of the Constituent Assembly. After the Bolshevik coup and the dispersal of the constituent assembly – a member of the “white” underground, and since 1919 again an emigrant. I.I. Fondaminsky became one of the central figures of the Russian post-revolutionary emigration in France: he published the journals “Modern Notes” and “Novy Grad”, conducted extensive cultural and educational activities, becoming increasingly interested in religious issues. During the German occupation of France, Fondaminsky received Orthodox baptism, but in 1942 he ended his earthly days together with his fellow Jews in the gas chamber of Hitler's Auschwitz-Oswenzim. In 2004. he, along with three other Russian ascetics-emigrants, was beatified by the Patriarchate of Constantinople of the Orthodox Church.
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Asan, Elmaz. "Elite culture of Early Modern Crimean Khanate: Western Travellers' Perceptions." Bitig Edebiyat Fakültesi Dergisi 4, no. 7 (June 14, 2024): 31–42. http://dx.doi.org/10.69787/bitigefd.1413754.
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The statehood of the Crimean Tatars indigenous people of Crimea is little known worldwide. In the era of the Crimean Khanate, the Crimean Tatars cultivated elite culture characterised by a synthesis of European customs and Islamic religious traditions. The term "elite culture" refers specifically to the cultural society of the established aristocracy, the educated upper class, political influencers, and individuals active in fields such as education, art, literature, architecture, philosophy and the military. Elite culture in the Crimean Khanate can be described as the confluence of various influences leading to a distinctive fusion of artistic, intellectual and social elements. This study looks at elite culture from the perspective of Western travellers from France, Germany, Poland and England visiting Crimea in 16th-19th centuries, in particular, Martin Bronowski, Baron de Tott, Claude-Charles de Peyssonnel and others. The research contends that the travelogues portrayed a harmonious blend of culture and politics, showcasing how certain Crimean khans, who were also skilled writers and musicians, contributed to this vision. The leaders of the Crimean Tatar Giray dynasty aspired to establish an advanced state, characterized by a military and a thriving intellectual heritage, deeply intertwined with the Ottoman Empire.
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Hod, Borys, and Nataliia Hod. "SPIRITUALITY IN THE EDUCATIONAL TRADITION OF HUMANISTS OF THE EPOСHE OF THE EUROPEAN REVIVAL (END OF XIV – XVI CENTURY)." Aesthetics and Ethics of Pedagogical Action, no. 18 (September 9, 2018): 56–69. http://dx.doi.org/10.33989/2226-4051.2018.18.176316.
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In connection with the integration of Ukraine into the European community, there is a need for a more substantive study of the European experience of education and upbringing, in particular the legacy of representatives of «Christian humanism». European humanism had a common Renaissance foundation, but the emphasis in different currents did not coincide.The religious and philosophical movement «devoteo moderna» (founder G. Grote) was propagated in Germany and the Netherlands. Its representatives supported the individualization of education, moral perfection of the individual through persistent mental and emotional work, «imitation of Christ», reading religious literature, caring for the sick and the unable. They had an initiative to establish fraternal schools, and later – the organization of book printing.The main propagandist of the ideas of spirituality in England became the group of «Oxford intellectuals (reformers)» (V. Grossin, J. Colet, V. Lilly, T. Linekr, etc.). The group developed the idea of renewal of society through enlightenment, propaganda of morality on the model of Gospel and practices of early Christianity.J. Kolet called for the restoration of the true meaning of the teachings of Christ by addressing the project of creating a new grammatical school with a humanistic program of education and upbringing.T. Moore and H. Vives continued the ideas of Pico della Mirandolly, partly Gallic priests-druids. T. Moore linked the spiritual development of a person with the socio-political transformations of society on the basis of «true» Christian ethics in the mould of the doctrine of Christ, a broad tolerance. The teaching of children in the state of utopians was practiced by priests as «"guardians of traditions».«Philosophy of Christ» by Erasmus of Rotterdam was formed under the influence of «new piety», the ideas of J. Kolet, Florentine Neoplatonism and early Christian patristic literature. He believed that ritualism should not interfere with the true meaning of Christ's doctrine, urged as soon as possible to begin the upbringing of a Christian, to maintain self-perfection through reflection and confession. «Mentor of Europe» offered the actual ethical principles and values for the present.In our time, when searches for new forms and methods of spiritual and moral education in the conditions of overcoming the spiritual crisis are conducting, it is useful to apply to the pedagogical ideas and experience of humanists of the epoch of the European Renaissance, verified by centuries of practice.
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Gross, Eduardo. "A FILOSOFIA TEOLÓGICA DE FILIPE MELANCHTON: ESTUDOS CONTEMPORÂNEOS, LEGADO E RELEVÂNCIA PARA A FILOSOFIA DA RELIGIÃO." Síntese: Revista de Filosofia 44, no. 140 (January 2, 2018): 481. http://dx.doi.org/10.20911/21769389v44n140p481/2017.
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Resumo: Filipe Melanchthon é um pensador praticamente desconhecido no Brasil, particularmente no âmbito dos estudos filosóficos. Tendo sido um dos principais representantes dos ideais da Reforma protestante no século 16, em geral é lembrado apenas como um colaborador de Lutero. Entretanto, Melanchthon foi um intelectual multidisciplinar, formado a partir dos ideais do humanismo renascentista, tendo publicado abundantemente em diversas áreas, como estudos de línguas (particularmente latim e grego), análise literária de obras da antiguidade clássica, astrologia, astronomia, história, educação, retórica e filosofia (particularmente ética e lógica). Além disso, foi idealizador e promotor de uma profunda reformulação do ambiente escolar e universitário alemão, o que lhe valeu o título de praeceptor germaniae. Isso ao lado de seu engajamento com o movimento religioso da Reforma e as tarefas de elaboração teológica, as controvérsias doutrinárias e a organização prática da vida eclesiástica que tal engajamento implicava. Aqui se abordam estudos contemporâneos sobre a compreensão do papel da filosofia no pensamento de Melanchthon, apontando desdobramentos da mesma particularmente para a compreensão filosófica da religião. Ernst Troeltsch já tinha demonstrado como esta concepção peculiar de Melanchthon se tornou base para a organização dos estudos universitários durante o período conhecido como ortodoxia protestante, que antecedeu a época do Iluminismo. A situação da pesquisa sobre um dos modos paradigmáticos como se fundamentou a relação entre religião e racionalidade apresenta a relevância deste pensador para a compreensão do desenvolvimento da filosofia da religião.Abstract: Philip Melanchthon is a practically unknown thinker in Brazil, especially in the realm of philosophical studies. Being one of the main representatives of the ideals of the Protestant Reformation in the 16. Century, he is generally remembered only as Luther’s right-hand man. Nevertheless, Melanchthon was a multidisciplinary intellectual. Shaped in the humanistic ideals of the Renaissance, he abundantly published in many fields, from language studies (particularly Latin and Greek), literary analysis of classical antiquity works, astrology, astronomy, history, education, to rhetoric and philosophy (particularly ethics and logic). In addition, he idealized and promoted a deep reformulation of the German school and university system, for which he was awarded the title of praeceptor germaniae. This besides his engagement with the religious movement of the Reformation, his theological elaboration, and the doctrinal controversies as well as the practical organization of church life which such engagement implied. This paper will examine some contemporary studies on the role philosophy played in Melanchthon’s thought, particularly its contribution to the philosophical understanding of religion. Ernst Troeltsch had already shown how Melanchthon’s peculiar conception had become the basis for the organization of university studies during the period known as Protestant orthodoxy that preceded the Age of Enlightenment. The state of research on one of the paradigmatic modes through which the relationship between religion and rationality was founded shows Melanchthon’s significance for understanding the development of the philosophy of religion.
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Kotin, Igor Yu, and Ekaterina D. Aloyants. "Century of Indology at the University of Hamburg." Vestnik of Saint Petersburg University. Asian and African Studies 13, no. 1 (2021): 91–102. http://dx.doi.org/10.21638/spbu13.2021.106.
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The article is devoted to the development of Indology at the University of Hamburg and analyzes the contribution of Hamburg Indologists to the study of ancient and medieval India and the study of modern languages and literature of India in the discipline’s development in the sister city of St. Petersburg. The authors note that the development of Indology has a long history in Germany and the uniqueness of the Hamburg school is observed. Germany had more than forty Indology departments in the 19th century, much more than Great Britain then had. The teaching of Indian languages in Hamburg began in 1914 in the classrooms of the university’s predecessor, the Hamburg Colonial Institute founded in 1908 and dissolved in 1919, soon after World War I. The University of Hamburg started as new and progressive institution of education in Weimar Germany, and continued for the next hundred years, where the teaching of Sanskrit, studying ancient medieval monuments of Indian literature, philosophy, and religious texts reached a global level thanks to outstanding Indologists, such as Walter Schubring, Ludwig Alsdorf, Albrecht Welzer, and Lambert Schmithausen. The article also considers the contribution to the development of Indology in Hamburg by current Professors Eva Wilden, Michael Zimmermann, Harunaga Isaacson et al. Thanks to the activities of these professors and their colleagues from Russia and India such as Tatiana Iosifovna and Ram Prasad Bhatta, the study and teaching of the languages and cultures of India within the framework of the Center for Culture and History of India and Tibet of the Institute of Asia and Africa now includes the study of Tamil language and literature as well as North Indian languages and literature.
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Rodríguez, Yésica. "Kierkegaard y Kant: educación para la ética." Trilhas Filosóficas 11, no. 1 (June 26, 2018): 125–54. http://dx.doi.org/10.25244/tf.v11i1.3036.
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Resumen: El presente artículo pretende realizar una aproximación entre los pensamientos éticos de Kant y Kierkegaard concentrándonos en los conceptos de educación y libertad. Para ello pondremos foco en el pensamiento práctico desarrollado por el filósofo alemán en el año 1790, al cual denominamos la segunda ética kantiana, y en la primera autoría kierkegaardiana, es decir, O lo uno o lo otro (1843) y El concepto de angustia (1844). Consideramos que estos dos periodos, en ambos autores, nos brindan la posibilidad de encontrar puntos de contactos que nos permiten sostener que la ética que Kierkegaard tiene en mente para estas obras es el pensamiento moral desarrollado por Kant en este periodo.Palabras claves: Kant. Kierkegaard. Libertad. Educación. ÉticaAbstract: The present article intends to make an approximation between the ethical thoughts of Kant and Kierkegaard concentrating on the concepts of education and freedom. For this we will focus on the practical thought developed by the German philosopher in the year 1790, which we call the second Kantian ethic, and in the first Kierkegaardian authorship, that is, Either/Or (1843) and The Concept of Anxiety (1844). We consider that these two periods, in both authors, give us the possibility of finding points of contact that allow us to maintain that the ethics that Kierkegaard has in mind for these works is the moral thought developed by Kant in this period.Keywords: Kant. Kierkegaard. Freedom. Education. Ethics Resumo: O presente artigo pretende fazer uma aproximação entre os pensamentos éticos de Kant e Kierkegaard concentrando-se nos conceitos de educação e liberdade. Para isso, vamos nos concentrar no pensamento prático desenvolvido pelo filósofo alemão no ano de 1790, que chamamos a segunda ética kantiana, e na primeira autoria de kierkegaardiana, ou seja, Ou/Ou (1843) e O conceito de Angústia (1844). Consideramos que esses dois períodos, em ambos os autores, nos darão a possibilidade de encontrar pontos de contato que nos permitam sustentar que a ética que Kierkegaard tem em mente para essas obras é o pensamento moral desenvolvido por Kant nesse período.Palavras-chave: Kant. Kierkegaard. Liberdade. Educação. Ética REFERENCIASALLISON, Henry. Kant's Theory of Freedom. Cambridge: Cambridge University Press, 1995.ASSISTER, Alison. Kant and Kierkegaard on Freedom and Evil. In: International Journal for Philosophy of Religion, Vol. 72 (April 1996), pp 275-296.DI GIOVANNI, George. Freedom and religion in Kant and his immediate successors: The vocation of mankind, 1774–1800. Cambridge: Cambridge University Press, 2005.DIP, Patricia. Judge William: the Limits of the ethical. In: Kierkegaard Research: Sources, Reception and Resources, Volume 17, Katalin Nun,Jon Stewart (Eds.), London-New York, Routledge, 2016.FOUCAULT, Michel. Una lectura de Kant: Introducción a la antropología en sentido pragmático. Traducción Ariel Dilon. Buenos Aires: Siglo veintiuno, 2013.FREMSTEDAL, Roe. Kierkegaard and Kant on Radical Evil and the Highest Good. Virtue, Happiness, and the kingdom of God, New York: Palgrave Macmillan , 2014._______. The concept of the highest good in Kierkegaard and Kant. Int J Philos Relig (2011) 69:155–171._______. The moral argument for the existence of God and immorality. Kierkegaard and Kant. Journal of Religious Ethics, Inc, JRE 41. (2013), pp. 50–78._______. The Moral Makeup of the World: Kierkegaard and Kant on the Relation between Virtue and Happiness in this World. Kierkegaard Studies Yearbook. N° 1 (2012), pp. 25-47.FRIEDMAN, R. Kant and Kierkegaard: the limits of the Reason and the cunning of faith. International Journal for Philosophy of Religion, 19:3-22, pp. 3-22. _______. Kierkegaard: First Existentialist or last Kantian?. Religious Studies, Cambridge University Press, Vol. 18, Nº 2 (1982), pp. 159-170.FRIERSON, Patrick. R. Freedom and anthropology in Kant’s moral philosophy. Cambridge: Cambridge University Press, 2003.GOUWENS, David. Kierkegaard as religious thinker. Cambridge: University Press, USA, 1996.GREEN, Ronald. Kant und Kierkegaard.The Hidden Debt. New York: State University New York Press, 1992.HELLER, Ágnes. Crítica a la Ilustración. Traducción Gustau Muñoz y José Ignacio López Soria. Barcelona: Ediciones Península, 1999.HEIDEGGER, Martin. Kant y el problema de la metafísica. Traducción Gred Ibscher Roth. México: Fondo de cultura económica, 2013.KANT, Immanuel. Antropología en sentido pragmático. Traducción José Gaos. México: Fondo de Cultura Económica, 2014._______. La metafísica de las Costumbres. Traducción Adela Cortina Orts y Jesús Cornill Sancho. Madrid: Tecnos, 1994._______. Pedagogía. Traducción Lorenzo Luzuriaga y José Luis Pascal, Madrid: Akal, 2003.KIERKEGAARD, Soren. O lo uno o lo otro I. Traducción Bogonya Saez Tajafuerce y Darío González. Madrid: Trotta, 2006._______. O lo uno o lo otro II. Traducción Darío González. Madrid: Trotta, 2007._______. El concepto de angustia. Traducción Darío González y Óscar Parcero. Madrid: Trotta, 2013._______. En la espera de la fe, Traducción Luis Guerrero Martínez y Leticia Valadez. México: Universidad Iberoamericana, 2005.KNAPPE, Ulrich. Theory and practice in Kant and Kierkegaard. (Kierkegaard studies. Monograph serie; 9), Copenhagen: Søren Kierkegaard Research Centre, 2004.KOSCH, Michelle. Freedom And Reason in Kant, Schelling and Kierkegaard. New York: Oxford University Press, 2006._______. Choosing Evil: Schelling, Kierkegaard, and the legacy of Kant's conception of Freedom. (Dissertation Philosophy). New York: Columbia University, 1999.LÖWITH, Karl. De Hegel a Nietzsche: La quiebra revolucionaria del pensamiento en el siglo XIX. Trad. Emilio Estiú. Buenos Aires: Katz, 2012.MOONEY, Edward. On Soren Kierkegaard, Dialogue, polemics, Lost Intimacy, and Time. Syracusa, Ashgate, 2007.MUENCH, Paul. Kierkegaard’s Socratic Task. (Dissertation). University of Pittsburgh, 2006.MUÑOZ FONNEGRA, Sergio. La elección ética. Sobre la crítica de Kierkegaard a la filosofía moral de Kant. Estudios filosóficos, Universidad de Antioquia, n. 41, pp. 81-109, 2010.NAES, Arnes. Kierkegaard and the values of education: Contribution to the Kierkegaard Conference of the International Institute of Philosophy, Copenhagen, 1966.NEGT, Oskar. Kant y Marx. Un diálogo entre épocas. Traducción Alejandro del Río. Madrid: Trotta, 2004.OLIVARES-BØGESKOV, Benjamín. El concepto de felicidad en las obras de Søren Kierkegaard: principios psicológicos en los estadios estéticos, ético y religioso. México: Universidad Iberoamericana, 2015._______. El concepto de felicidad en el estadio ético. La integración de la estética en la vida ética. La Mirada Kierkegaardiana. Nº 0, pp. 43-64, 2008.PECK, William. On Autonomy: The Primacy of the Subject in Kant and Kierkegaard. (Ph. D. Dissertation). Connecticut: Yale University, 1974.RODRÍGUEZ, Pablo. El descubrimiento de la libertad infinita. Kierkegaard y el pecado. El títere y el enano. Revista de Teología Crítica, Vol. 1, ISSN N°: 1853 – 0702, pp. 207-216, 2010.RODRÍGUEZ, Yésica; RODRÍGUEZ, Pablo; PEÑA ARROYAVE, Alejandro. El concepto de aburrimiento en Kierkegaard. Revista de Filosofía. Universidad Iberoamericana. Año 49, N° 142, ISSN: 0185-3481, pp. 97-118, 2017.RODRÍGUEZ, Yésica. Kierkegaard y Kant. Una interpretación del sí mismo a partir de la segunda ética kantiana. In: DIP, Patricia., RODRÍGUEZ, Pablo (Coord.) Orígenes y significado de la filosofía Poshegeliana. Buenos Aires, Gorla, 2017, pp. 113-139.STACK, George. Kierkegaard's Existential Ethics. Alabama: University of Alabama Press, 1977.TORRALBA, Francesc. Poética de la libertad: Lectura de Kierkegaard. Madrid, Caparrós Editores, 1998.
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Rethy, Robert. "German Philosophy." Teaching Philosophy 12, no. 3 (1989): 263–66. http://dx.doi.org/10.5840/teachphil198912365.
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Sample, Matthew, Sebastian Sattler, Stefanie Blain-Moraes, David Rodríguez-Arias, and Eric Racine. "Do Publics Share Experts’ Concerns about Brain–Computer Interfaces? A Trinational Survey on the Ethics of Neural Technology." Science, Technology, & Human Values 45, no. 6 (October 9, 2019): 1242–70. http://dx.doi.org/10.1177/0162243919879220.
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Since the 1960s, scientists, engineers, and healthcare professionals have developed brain–computer interface (BCI) technologies, connecting the user’s brain activity to communication or motor devices. This new technology has also captured the imagination of publics, industry, and ethicists. Academic ethics has highlighted the ethical challenges of BCIs, although these conclusions often rely on speculative or conceptual methods rather than empirical evidence or public engagement. From a social science or empirical ethics perspective, this tendency could be considered problematic and even technocratic because of its disconnect from publics. In response, our trinational survey (Germany, Canada, and Spain) reports public attitudes toward BCIs ( N = 1,403) on ethical issues that were carefully derived from academic ethics literature. The results show moderately high levels of concern toward agent-related issues (e.g., changing the user’s self) and consequence-related issues (e.g., new forms of hacking). Both facets of concern were higher among respondents who reported as female or as religious, while education, age, own and peer disability, and country of residence were associated with either agent-related or consequence-related concerns. These findings provide a first look at BCI attitudes across three national contexts, suggesting that the language and content of academic BCI ethics may resonate with some publics and their values.
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Wolfe, Judith. "The Eschatological Turn in German Philosophy." Modern Theology 35, no. 1 (November 23, 2018): 55–70. http://dx.doi.org/10.1111/moth.12460.
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Euchner, Eva-Maria. "Regulating islamic religious education in German states." Zeitschrift für Vergleichende Politikwissenschaft 12, no. 1 (December 20, 2017): 93–109. http://dx.doi.org/10.1007/s12286-017-0371-8.
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Brundage, James A. "Schools and Schooling in Late Medieval Germany: Regensburg, 1250-1500. (Education and Society in the Middle Ages and Renaissance, 33). David L. Sheffler." Speculum 84, no. 3 (January 2009): 771–73. http://dx.doi.org/10.1017/s003871340021004x.
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Kryshtop, Lyudmila. "«Enthusiasm» in the Philosophy of German Enlightenment." Ideas and Ideals 15, no. 3-2 (September 28, 2023): 323–41. http://dx.doi.org/10.17212/2075-0862-2023-15.3.2-323-341.
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The article concerns the origin and development of the concept of "enthusiasm" in German philosophy, starting from the Reformation and ending with the philosophy of I. Kant. This concept is key to the philosophy and theology of the German Enlightenment. At the moment, the philosophical and even more theological thought of the Enlightenment in Germany is studied very little. At the same time, new studies of this period have appeared abroad in the last few decades. For the most part, these studies are aimed at identifying the key ideas of the German Enlightenment and clarifying the formation and development of some of them. “Enthusiasm” refers to one of the significant polemical ideas of this period, however, both in Russia and abroad, it has not been sufficiently studied. The article discusses the original meaning of this concept in the theology of Luther, who understood enthusiasm in the expanded meaning of any deviation from his own version of the Christian faith. Then, enthusiasm began to be understood more narrowly and associated with the predominance of attention to the inner sphere of religious experiences and the resulting neglect of the sphere of external religious practices. This understanding became more and more stronger over time and led to the fact that this concept began to be used to refer to religious movements of a mystical and quasi-mystical persuasion. Eventually, during the late German Enlightenment (second half of the 18th century), enthusiasm became practically synonymous with defining the trends of late radical pietism. Such an understanding of enthusiasm, in turn, finds its foundation in pietism itself, going back to the criticism of P. J. Spener, the founder of classical pietism, against the representatives of radical pietism. We also find a certain influence of this tradition of understanding reverie in Kant, who divides it into two types - religious and moral enthusiasm.
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Davis, Andrew. "Defending religious pluralism for religious education." Ethics and Education 5, no. 3 (November 2010): 189–202. http://dx.doi.org/10.1080/17449642.2010.519138.
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Partenheimer, David. "The Education of Henry Adams in German Philosophy." Journal of the History of Ideas 49, no. 2 (April 1988): 339. http://dx.doi.org/10.2307/2709504.
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Aleknavičienė, Ona. "Kalba ir tapatybė Kristijono Gotlybo Milkaus žodyno Littauisch-deutsches und Deutsch-littauisches Wörter-Buch (1800) pratarmėse: diskurso analizė." Archivum Lithuanicum, no. 23 (December 31, 2021): 101–36. http://dx.doi.org/10.33918/26692449-23004.
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Language and Identity in the Forewords to Christian Gottlieb Mielcke’s Dictionary Littauisch -deutsches und Deutsch - littauisches Wörter - Buch (1800): Discourse Analysis S u m m a r y The article deals with the discourse pertaining to the ties between the Lithuanian language and identity in the Prussian Kingdom at the cusp of the 18th and the 19th centuries. The main sources here are four forewords to Christian Gottlieb Mielcke’s (Lith. Kristijonas Gotlybas Milkus) dictionary Littauisch-deutsches und Deutsch-littauisches Wörter-Buch (1800) as monologue texts sharing the following elements: (1) the subject of the focus (the view of the language and the nation); (2) the direct context (book publication); (3) the historical context (the political situation in the Prussian Kingdom at the cusp of the 18th and the 19th centuries); (4) the target (German reader); (5) the contents (descriptive and evaluative statements about the language and the nation). Discourse analysis is applied as a methodological access-way. In this discourse, views of the language and the nation were articulated by persons holding different positions: (1) Christian Gottlieb Mielcke, cantor at the Evangelic Lutheran Church of Pilkalnis; (2) Daniel Jenisch, philosopher and Evangelic Lutheran priest of Berlin; (3) Christoph Friedrich Heilsberg, counsellor at the House of War and Domains in Königsberg, school counsellor in Königsberg; (4) philosopher Immanuel Kant. Since Heilsberg initiated Mielcke’s foreword in April of 1799 and wrote one himself in December of 1799, brokered the deal between Mielcke and the printing house and kept correspondence with all the authors, he could have provided an impetus for writing forewords to others, and then given them the conditions to rely on the texts by one another to formulate a relevant discourse about the Lithuanian language and nation. All four forewords target the German reader. The authors of the forewords imagined the target differently, with Mielcke and Heilsberg approaching it from a rather pragmatic, Jenisch and Kant, a scientific position. Mielcke identified five target groups: priests, teachers, lawyers, translators, merchants; according to Heilsberg, these were public servants, lawyers, merchants, and teachers, hence both of them were focusing on the non-Lithuanians whose duty it was to proliferate general and religious teaching, solve legal and administrative issues, engage in trade. Jenisch and Kant primarily focused on members of the scientific and educational tribe. As representatives of different trades, the authors of the forewords also differed in their descriptions of the underlying subject of the discourse: 1. Mielcke defined the range of the Lithuanian language that had expanded in the Prussian Kingdom after the Third Partition of the Polish–Lithuanian (1795) and the need for it to be learned by non-Lithuanians, in the New Eastern Prussia post annexation in particular, to facilitate the formation of communications. In his description of the key users of the Lithuanian language, he also addressed the cultural (language, customs, traditions) and social (rustic origin) aspects of identity. 2. Jenisch considered the Lithuanian language scientifically valuable due to how old it was, its affinity with other languages, and the conservation of the characteristic features of the parent language, yet predicted its demise and raised the question of recording it for science. Jenisch approached all languages as tools for the formation and preservation of the nation’s character, and considered language and customs to be the key elements of the individuality of nations and, by the same margin, the cultural identity of Lithuanians. He saw the national Lithuanian pride and distrust towards foreigners (that could only be turned into trust when these latter spoke Lithuanian) as negative traits. Jenisch tied the disappearance of the old views and the cultural advancement with education and contacts with the western neighbouring nations; hence he approached the introduction of the German language as the right tool for the expansion of education and culture. 3. Heilsberg perceived language as a critical element of national identity, and considered phraseology a tool for the formation and upkeep of cultural identity. He highlighted that loss of language would lead to loss of virtue, a conception that was supported by the Lithuanians in their own right. According to Heilsberg, the second language-related loss would be the loss of national characteristics. By contrast to Jenisch, Heilsberg did not see any merit in introducing a single language for the whole state and even considered harmful the impact of the German language and customs on the Lithuanians, which became manifest through acculturation. Heilsberg approached the pride of the Lithuanians as a defence mechanism, and considered their modesty towards other nations – new German settlers and other foreigners in particular – as strength of character and consistency, rather than a flaw like Jenisch did. 4. Referring to Jenisch and Heilsberg, Kant stressed that efforts had to be made to preserve the unique character of the Prussian Lithuanian, and since the language was the key tool for its formation and conservation, its purity had to be protected as well. Kant did not address the issue of the survival of the language as such, the main highlight of his foreword being the conservation of the purity of language for two purposes: (1) so that the nation could develop and preserve its national identity; (2) so that the language could be used as a tool for scientific research. Contrary to Jenisch, Kant did not envision the demise of the language but rather suggested instruments to preserve the languages of the small nations, which consisted of using the language in its pure form to teach in schools and at church, and using it as such to the broadest extent possible. The essence of Kant’s foreword as a post scriptum is to underscore one important thing that had been omitted by the other authors: rather than just any kind of language, the nations per se and the science investigating the history of nations and states were concerned with language in its pure form – authentic, unique, unaffected by others. The discourse that took shape at the cusp of the 18th and the 19th centuries on the occasion of Mielcke’s dictionary and grammar being published has showed that the role of the language in the process of formation and upkeep of the nation’s identity was perceived to be unique: it was an instrument for constructing a cultural and social identity and not just a tool for communication. The Lithuanian language was also seen a symbol of the unique culture of the region, its continued existence considered to be under threat and envisioned in different scenarios. Thanks to Jenisch being able to rely on Mielcke’s foreword, Heilsberg, on the forewords by Jenisch and Mielcke, and Kant, on all three of them, the discourse is peppered with elements of peaceful dialogue and opposition, leading to a multifaceted analysis of the underlying issue that has highlighted the understanding for the ties between the language and identity at the cusp of the 18th and the 19th centuries and provided a pillar for its research later on.
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Gaus, Ralf. "Global (Citizenship) Education as inclusive and diversity learning in Religious Education." Journal of Religious Education 69, no. 2 (June 14, 2021): 179–92. http://dx.doi.org/10.1007/s40839-021-00142-w.
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AbstractSchool education is no longer just the place where students are supposed to deal with local phenomena and issues, but also with global ones. Every subject in German schools, such as Religious Education, has to make its own contribution to the Global Education of students. The goals of interest and educational policy associated with this vary. As a result of the AGENDA 21 process, Global Education has been implemented in German curricula, as in many other countries. This article assumes that Religious Education achieves its goal precisely when it is designed to be inclusive and students experience the topics of human rights, dignity of the human person, and social justice in the classroom. For this to happen, diversity and difference must be valued and used as learning opportunities.
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Wittmer, Fabius, and Christian Waldhoff. "Religious Education in Germany in Light of Religious Diversity: Constitutional Requirements for Religious Education." German Law Journal 20, no. 7 (October 2019): 1047–65. http://dx.doi.org/10.1017/glj.2019.76.
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AbstractIn Article 7, paragraph 3, the German Constitution provides that religious education shall be a part of the curriculum of public school. This is one of the three approaches of dealing with religious education existing today. Originally, religious education as a regular subject at public schools in Germany was only offered by the two Christian Churches—Catholic and Protestant. As the number of Christians decreased and the number of Muslims increased, the demand for Islamic religious education at public schools grew. Therefore, the question arose whether the constitutional law concerning religion is capable of facing the new challenges of religious diversity. This Article tries to answer this question with regard to the introduction of Islamic religious education as a measure of adaptiveness. In the first step, the requirements of Article 7, paragraph 3 of the Constitution posed to religious education will be outlined in order to be able to examine in the second step whether Islamic religious education may be introduced at public schools as a regular subject. In this regard, the issue of the qualification of an umbrella association as a religious society and the constitutionality of the advisory board model will be discussed.
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Vlieghe, Joris. "Religious education or education about religion?" Ethics and Education 14, no. 2 (March 14, 2019): 241–46. http://dx.doi.org/10.1080/17449642.2019.1587687.
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Gunzel, A. "Nationalization of Religious Parental Education? The German Circumcision Case." Oxford Journal of Law and Religion 2, no. 1 (January 15, 2013): 206–9. http://dx.doi.org/10.1093/ojlr/rws066.
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Kohler‐Spiegel, Helga. "Religious education in state schools in German‐speaking Switzerland." Journal of Beliefs & Values 26, no. 2 (August 2005): 171–78. http://dx.doi.org/10.1080/13617670500164403.
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Corduan, Winfried. "Lessing’s Philosophy of Religion and the German Enlightenment." Philosophia Christi 5, no. 1 (2003): 287–89. http://dx.doi.org/10.5840/pc20035123.
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Watson, Brenda, and Jeff Astley. "The Philosophy of Christian Religious Education." British Journal of Educational Studies 43, no. 2 (June 1995): 242. http://dx.doi.org/10.2307/3121953.
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Brinks, Jan Herman. "Luther and the German State." Heythrop Journal 39, no. 1 (January 1998): 1–17. http://dx.doi.org/10.1111/1468-2265.00062.
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Ren, Liang. "The Inspiration of German Civic Education to China’s Ideological and Political Education Work." World Journal of Educational Research 10, no. 6 (December 19, 2023): p236. http://dx.doi.org/10.22158/wjer.v10n6p236.
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German civic education has undergone a complex development process and has a long history. Through the analysis and study of the basic profile of German civic education, it is clear that the characteristics of German civic education: focusing on the democratic nature of education, focusing on the practical experience of the citizens, emphasizing the citizens’ sense of rights and responsibilities and strengthening the influence of religious education, has a multifaceted significance for promoting the further development of the theory and practice of ideological and political education in China.
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Domsel, Maike Maria. "Drifting away from religion? a perspective from German teacher education." IJoReSH: Indonesian Journal of Religion, Spirituality, and Humanity 1, no. 2 (December 28, 2022): 123–45. http://dx.doi.org/10.18326/ijoresh.v1i2.123-145.
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Due to the dynamic situations in Germany and other Western European countries, the break with religious traditions has been already completely achieved and a far-reaching spiritual-religious plurality has been formed. Against this backdrop of a multitude, in part contradictory, spiritual signs of the times, even prospective teachers of religion can no longer assume an already established and reflected spiritual-religious identity. The following article indeed will deeply explore and interpret personal and professional experiences through self-reflection and writing and relate these, for example, to religious, cultural, and social implications. In addition, it will reflect more closely the field of tension between pluralistic-secular life-world and (Christian)-religious traditions in which prospective teachers of religion find themselves and present a time-sensitive and addressee-oriented spirituality module supporting them in establishing their own spiritual-religious identity. It is hoped that this sustainable and communicable model serves to enable teachers of religion to communicate about it (with pupils) and to meet others’ religious identities in an open and empathetic way.
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Dykstra, Craig. "Philosophy in Theological Education." Theology Today 44, no. 3 (October 1987): 309–10. http://dx.doi.org/10.1177/004057368704400302.
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Rosenau, Hartmut. "Contemporary Philosophy of Religion in the German Speaking Countries." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 42, no. 1 (2000): 1–14. http://dx.doi.org/10.1515/nzst.2000.42.1.1.
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SEALEY, JOHN. "Commitment and Criticism in Religious Education Religious." Journal of Philosophy of Education 20, no. 2 (December 1986): 279–90. http://dx.doi.org/10.1111/j.1467-9752.1986.tb00135.x.
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