Character Education: Christian Education Perspectives

Character is defined broadly by leading authorities, including concepts such as practicing apt behavior and teaching right from wrong. Virtue and moral undertones tend to pervade most experts' use of character, although in secular settings, the notion of ethics is more prominent. Overall, developing in students a desire for the good is how most authorities understand the construct. Implementing character in the public and Christian schools, apart from a Judeo-Christian view of the construct, leaves schools open to values clarification, situational ethics, and other post-modern foundational options. Character development, at least at the conceptual level, is at the heart of all education—Christian or non-Christian.     

我国医学教育亟需死亡教育补课

随着社会的进步、精神文明水平的提高和医学人文的呼唤,死亡教育将备受关注.通过介绍国内、外死亡教育发展现状,从我国当前的社会形势、医学教育、临床现状和医学生职业特殊性说明在我国医学教育中进行死亡教育补课之必要性;最后着重分析了在我国开展死亡教育存在的问题.     

Kingdom Education

Whether known as Christian or Kingdom education, its very nature is opened for examination in this article. From the assumption that Christ is to be at the center of Christian education, it assumedly would be patterned after his life and activities on earth. A review of the Scriptures about Jesus points to an education orientation that is not well represented in extant Christian/Kingdom education. Closer alignment with Christ is recommended.     

Education today

Education must take account of the new world order. We must introduce into the educational system a real consciousness of other cultures. We must develop tolerance and solidarity towards what is foreign, nurture creative relations with others.     

论医学人文教育视野中的美学教育

基于医学人文教育的视野,阐述了对医学生进行美学教育的重大意义.探讨了对医学生进行美学教育的若干重要原则,医学人文教育视野中的美学教育应引导医学生树立生命意识、反省意识、首创意识、认识论意义上的自由意识和本体论意义上的自由意识,从而实现医学生自由而全面的发展.     

National Goals for Education and The Language of Education

Schools have always been under presure to change or reform. Recent public criticism of schools provoked an attempt to address weaknesses in American education. Goals 2000 is a legislative effort that would reform schools using national goals for education. Selected goals are highlighted and The Language of Education provides a structure to develop understanding of the goals. We conted that Scheffler's method for examining the discussion on education and policies developed from it is valid in the contemporary context. The analysis possible using The Language of Education would bring a missing sense of order to educational policy development and possibly give voice to those often disenfranchised by the process.     

An Education of Shared Fates: Recasting Citizenship Education

In this paper I explore how citizenship education might position students as always/everywhere political to diminish the pervasive belief that one either is or is not a “political person.” By focusing on how liberal and radical democracy are both necessary frameworks for engaging with issues of power, I address how we might reframe citizenship education to highlight the ubiquity of politics, offering a deepened sense of democracy. This reframing of citizenship education entails highlighting how liberalism and radical democracy are mutually reinforcing when it comes to illustrating political life as entangled in power relations. My argument centers on Sigal Ben-Porath’s (Edu Theory, 62(4):381–395, 2012) concept of shared fate as a frame for citizenship education. In this model, students are habituated into thinking of democracy as an “enduring pluralism” in which their fates are connected to that of their fellow citizens. In this paper I recast shared fate education in the singular to an education of shared fates in the plural. By doing so I theorize how citizenship education might construct citizenship as relational, emotional, embedded in power, and uncomfortable.     

Neoliberal Education for Work Versus Liberal Education for Leisure

My concern in this essay is not so much with the invisible work or hidden labor produced by neoliberalism, but rather with what Joseph Pieper describes as an emerging culture of “total work” (Pieper, p. 43). More than the sheer (and increasing) number of hours of work, Pieper diagnoses a transformation in the way we view work. Work (or the necessary tasks of production and consumption) has become the exclusive point of reference for how we see and define ourselves. We are, Pieper feared, increasingly incapable of seeing beyond the working self. The human being (or homo sapien) has become the human worker (or homo faber). Historically, the ideal of leisure offered a counter vision (and its practices a counterbalance) to this tendency. Michael Oakeshott notes that while human beings must attend to the necessities for survival, they are most especially distinguished (from other animals) by their capacity for leisure—by an ability to pursue questions, conversations, and explorations that transcend the realm of production and consumption (Oakeshott 1989). To overlook and exclude leisurely pursuits is to diminish our humanity.     

Religion,Education, and Religious Education in Irish Schools

This essay is part of a collection of short essays solicited from authors around the globe who teach religion courses at the college level (not for professional religious training). They are published together with an introduction in Teaching Theology and Religion 18:3 (July 2015). The authors were asked to provide a brief overview of the curriculum, student learning goals, and pedagogical techniques employed in their courses.     

当下高等医学人文教育的困境与出路

医学人文教育是医学教育不可或缺的重要组成部分,医学科学精神与医学人文精神的融合是医学学科发展的目标和方向.当下医学人文教育的困境在于:医学人文教育与政治教育混谈,人文教育目标不明;医学人文教学与社会现实脱节,人文教学效果不佳.破解医学人文教育的困境,必须从顶层设计,跳出医学人文教育看教育,实施医学人文教育发展战略,实现医学教育的全面、协调、可持续发展.     

Ethics Education in CACREP‐Accredited Counselor Education Programs

The authors present the results of a survey investigating ethics education practices in counselor education programs accredited by the Council for Accreditation of Counseling and Related Educational Programs and counselor educators' beliefs regarding ethics education, Survey responses describe current curricular approaches to ethics education, content, and instructional methodologies used in counselor education. The survey also ascertained information regarding counselor educators' beliefs about ethics education and their abilities to teach ethics. Implications for counselor education, professional development and suggestions for further research are discussed.