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ПРЕПОДАВАНИЕ РЕЛИГИИ В ШКОЛЕ: ПОИСКИ НЕЙТРАЛЬНОСТИ И КУЛЬТУРНЫЕ ВОЙНЫ. ВВОДНАЯ СТАТЬЯ
стр.7-29
This article considers the actual problems of teaching about religion in public schools. The implementation of the educational concept outlined in the “Toledo Guiding Principles on Teaching about Religions and Beliefs in Public Schools” (2007) has been the subject of a vivid international discussion. Supporters of the new approach to teaching religion hope that the lessons of modern religious and non-religious beliefs and practices will promote tolerance and mutual understanding. Critics question not only the methods, but even the goal of the new educational strategy: the achievement of social peace in modern complex societies through the lessons of religion. Despite the fact that the context is fundamentally different from Western countries, the appearance of religious lessons in Russian school raises similar questions. What are the goals of the course on religion: indoctrination or the acquisition of knowledge? How does pedagogical theory and practice ensure the neutrality or engagement of teaching religion in school?
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РЕЛИГИЯ В ШКОЛЕ: СОВРЕМЕННЫЙ ЕВРОПЕЙСКИЙ ЛАНДШАФТ
стр.30-45
This article treats the main forms and principles, as well as theoretical and methodological approaches to what is called “Religious Education” in modern Europe, and the basic principles of its implementation in the context of the contemporary policy of “Europeanization” of school education in general. In this connection documents and recommendations of international European organizations are considered. The author points out that the main approaches, principles and content of “religious education” in different countries are determined, first of all, by the legislation in the field of church and state relations and by the organization of the school educational system, cultural and historical factors, and also the political context. On the basis of this criterion, the article identifies four main types of “religious education” in the countries of modern Europe. The author draws attention to various methodological approaches in the teaching of religion, based on exclusivism, inclusivism and pluralism in assessing contemporary religious diversity in Europe. Particular attention is paid to the interpretative approach.
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РЕЛИГИОЗНОЕ ОБРАЗОВАНИЕ В ГОСУДАРСТВЕННЫХ ШКОЛАХ: ВАЖНЕЙШИЕ ТЕНДЕНЦИИ (ПРЕИМУЩЕСТВЕННО НА ПРИМЕРЕ СКАНДИНАВИИ)
стр.46-71
With special attention to Denmark, this article discusses to what degree religious education in public school in the Scandinavian countries, often said to be among the frontrunners as regards non-confessional religious education, reflects and accommodates an increased religious pluralism as well as public and political discourses linking national identity, social cohesion, the good citizen and society with the traditional majority religion as the basis for the (positive) values of the country, the society and the state in question. The article, which also discusses what is called the ‘repoliticization’ and ‘securitization’ of religion (with special regard to Islamophobia, Islam and immigrant Muslim minorities), concludes, inter alia, that parts of the RE curricula do not just include a wider variety of religions but also helps to counter, if not stop, changes that have to do with the new plurality of religions. The analysis indicates that religious education is meant to serve the promotion of social cohesion by way of promoting knowledge and understanding of the new multi-religious world, at the same time as it continues to promote and propagate, for example, Danish culture as Christian, and Christianity as the sine qua non for social cohesion.
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ТОЛЕДСКИЕ ПРИНЦИПЫ И ТЕОЛОГИЯ В ШКОЛЕ
стр.72-88
The teaching about religions, being a necessary part of education, needs to be supported; and the 10th anniversary of “Toledo Guiding Principles on Teaching about Religions and Beliefs in Public Schools” (2007) serves as a good occasion to discuss this issue. The main pedagogical mission is to teach about the subject, not to generate values and meanings. Historically, these values and meanings were produced by religion, and the Church played a normative role, regulating the content of education and the entire life of the school. In the secular educational paradigm, that role was performed by a number of philosophical and social doctrines. The contemporary educational crisis reveals the failure of such practices. The author analyses the possibility of using the resources of theology.
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РЕЛИГИОЗНАЯ КУЛЬТУРА ИЛИ ПРИГЛАШЕНИЕ В РЕЛИГИЮ - ЧЕМУ УЧАТ НОВЫЕ УЧЕБНИКИ?
стр.89-118
School courses in the basics of religious cultures introduced recently into the Russian federal curriculum raise many questions: how and in what way religion can be taught in secular school; whether the course should be monoconfessional or based on comparative religious studies; what its goal should be teaching about religion or an invitation to religion; whether the course should be chosen with respect to ethnic background or whether it can be optional; whether it should be a short course or an extensive one covering the entire educational period; what the content of the textbooks should be; and precisely what values should be discussed and what the results of such an education should be. This article analyzes new textbooks covering the basics of Christian, Muslim, and Jewish cultures. It is shown that in contrast to their declared emphasis on culture, many textbooks invite users into religion. The author argues that the textbooks in “Foundations of Orthodox Culture" are closer to indoctrination than textbooks in other religious cultures. This is a result of stricter control of the ROC over the whole process. Indeed, nowadays the ROC is more interested in a growth in the number of believers than in churches, whereas the Muslims badly need mosques rather than new believers.
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ОСНОВЫ ПРАВОСЛАВНОЙ КУЛЬТУРЫ В ШКОЛАХ ТАМБОВСКОЙ ОБЛАСТИ: УСПЕХИ И ПРОБЛЕМЫ
стр.119-138
This paper analyzes the conceptual bases for introducing and implementing the subject “Foundations of World Religious Cultures and Secular Ethics" in the public schools of the Tambov region. It draws upon official data presented by the Diocesan Administration and the regional Department of Education. The article also provides the results of independent monitoring of the introduction and teaching experience of the “Foundations of Orthodox Cultures" in the Tambov regional schools that was carried out by the staff of the Center for Religious Studies of Tambov State University. The work included questionnaires, attendance at parents’ evenings, conversations with teachers who were trained in the subject and who had experience teaching these disciplines. The author analyzes different positions concerning the teaching of “Foundation of Orthodox Culture" in schools; identifies the most significant problems in this area, which includes the preparation of teachers and the low motivation of teachers and students; and gives examples of positive experience.
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RELIGIOUS STUDIES AND TEACHING RELIGION TO CHILDREN IN TATARSTAN. THE CASE OF ISLAM
стр.139-161
This article deals with children's instruction on Islam in the Republic of Tatarstan. Research is based on fieldwork in seven rural districts and six cities carried out in June-July 2017, as well as on the analysis of teaching programmes, textbooks and mass media publications. The study shows that the main factor of a particular model of religious education in Tatarstan is its multi-ethnic and multi-religious composition. As a result, only two “modules” are being used in the public schools - World Religious Cultures and Secular Ethics, while the four other “modules” linked to particular religions remain outside the public schools. Islam is being taught in a great diversity of forms: Muslim kindergartens, special courses operating near mosques, summer camps, discussions and meetings with Imams and Islamic clergy at schools, regular courses in Islamic ethics, and the private school “Uthmaniya” (Kazan), established by the Tatarstan Muslim Religious Board. The case of Tatarstan is an interesting example of building state-religious relations in post-Soviet and post-secular societies.
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САМООПРЕДЕЛЕНИЕ БОГА В ИСХ 3:14: "Я ЕСМЬ СУЩИЙ" ИЛИ "Я ТОТ, КТО Я ЕСТЬ"? ЭКЗЕГЕЗА СОВРЕМЕННЫХ ИНТЕРПРЕТАТОРОВ И ГРАММАТИКА ДРЕВНИХ ТЕКСТОВ
стр.162-186
The article compares two interpretations of God’s self-definition in Exodus 3:14, namely (a) the traditional “ontological” interpretation (“I am the One Who really is"), which is represented in the Septuagint and patristic exegesis, as well as in the standard Russian (so-called Synodal) translation, and (b) the “apophatic” interpretation (“I am what I am”), which is predominant in modern exegesis and modern translations. Analysis of the Hebrew text suggests that the “apophatic” reading reflects the original understanding of Exodus 3:14 in its pre-Hellenistic context. The Septuagint rendering of the Hebrew text is often regarded as influenced by Greek philosophy, but it may well be explained as a translator’s attempt to deal with the difficult text, namely to retain the parallelism between two halves of verse Exodus 3:14 without violating the norms of the Greek grammar. If this is the case, the LXX translators did not invent the “ontological” understanding of this verse, but rather involuntarily prepared the way for it.
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НЕТ НИЧЕГО НОВОГО ПОД СОЛНЦЕМ: ГНОЗИС КАК КАТЕГОРИЯ В ИССЛЕДОВАНИИ ЗАПАДНОГО ЭЗОТЕРИЗМА
стр.187-208
This article analyzes the tradition of using the category of “gnosis” in studies of Western esotericism. The origins of the understanding of “gnosis” as a special form of spiritual experience is related to non-traditional religiosity connected with the works of the members of the Eranos circle (H-C. Puech, G. Quispel, H. Corbin). Because of Corbin, the category of “gnosis” appeared in A. Faivre’s concept of Western esotericism as a form of thought. At the same time, among American researchers gnosis became a central category in the description of Western esotericism. A. Versluis defines gnosis as experience of spiritual initiation into some higher reality, which lies in the foundations of the so-called “Western esoteric tradition”. G. A. Magee in his synthetic approach to the study of esotericism brings the esotericism and mysticism to a common basis, which is gnosis, in turn, defined as the “direct perception of the absolute truth”. In his latest works W. Hanegraaff, one of the leading scholars in the field, offers the category of “gnosis” as a tool for a “Copernican revolution” in the study of esotericism.
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НАЧАЛО НАУКИ И РЕЛИГИОЗНОЕ ПЕРЕЖИВАНИЕ
стр.209-232
This article describes the “beginning of science", that initial act of thought, through which scientific research begins. It is also demonstrated that the experience of the subject accompanying this act of thought is close to the religious experience. The specific scientific use of language and related ontological assumptions are analyzed. A comparison of language and the ontology of science with language and the ontology of utilitarian practices is made. Description is considered as the language typically used for science. Description is opposed to instruction. The latter is a basic form of the use of language in utilitarian practices. The most important form of expression in instruction is narrative. This form of language is considered especially. It is demonstrated that certain transformations of the narrative cause descriptions. When this occurs, the constitution of object takes place, which is the establishing act (or the origin) of science. In conclusion, certain common features of scientific and religious language associated with the use of motivations are demonstrated. By contrast, the fundamental difference between religion and science in language and in adopted ontological assumptions are shown.
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РЕЛИГИОЗНАЯ ТРАДИЦИЯ В СОВРЕМЕННОМ ОБЩЕСТВЕ: ОПЫТ ТЕОРЕТИЧЕСКОГО АНАЛИЗА
стр.233-254
This article analyzes problems of preservation and reproduction of religious tradition in modern society using the example of Russian Orthodoxy. The author uses the apparatus of the phenomenological philosophy of A. Schutz to analyze the translation of “high" forms of tradition. P. Bourdieu's concept of habitus is used to describe the mechanism of the transmission of tradition in its “popular" manifestation. In the first case, the transfer of the semantic content of the tradition is realized under the conditions of the We-relationship in the immediate environment, where people are able to understand each other in the best possible way. In the second case, the concept of habitus allows us to describe how the tradition that has been developing for a long time within the community of believers remains at the level of practice, often not reaching the level of discourse and consciousness. Thus, a community of believers has various options for understanding and preserving the tradition: from attempts to penetrate the sense of the cultural heritage left by predecessors and to follow it today, to the preservation of the external manifestations of faith and the practices it presupposes in unchanged form. Therefore, religious tradition now appears in a variety of forms.
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ПРОБЛЕМА РЕЛИГИОЗНОГО ОБРАЩЕНИЯ НА ПРИМЕРЕ ФЕНОМЕНОЛОГИЧЕСКОГО ДВИЖЕНИЯ В ГЕРМАНИИ
стр.255-275
This article looks at the origins of phenomenological investigations into the problem of religion. Reinach's Aufzeichnungen drew the attention of Göttingen phenomenologists toward religious experience; at the same time the philosophical discussion was accompanied by the active interest of Husserl's students in Christianity. This article summarizes psychological research into the problem of religious conversion before reconstructing the history of phenomenological religiosity. The “democratization” of interest in the study of religion and the search for a universal explanatory theory led to a situation in which psychologists of religion lost sight of the phenomenon of “religious awakening” among philosophers. But the dual nature of the phenomenon as a collective process that at the same time was an object of intellectual reflection raises interesting questions about the possible role of academicians in transforming religious meanings within a tradition. This question leads to an exploration of the relationship of the phenomenon to the phenomenological project as a whole. In the final analysis, it becomes possible to point out some questions about theories of religious conversion and to find a new way of problematizing the history of the phenomenological movement.
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ХРАМ В ГОРОДСКОМ СОЦИАЛЬНОМ ПРОСТРАНСТВЕ: ТИПОЛОГИЯ НАУЧНЫХ ПОДХОДОВ
стр.276-298
This article is devoted to an analysis of scholarly literature dealing with church buildings in contemporary urban space, both outside and inside Russia. Five analytical approaches were defined: historical, sociological, spatial, theological, and economic. In the historical approach, a church building is taken by itself, with no active relation to the social environment. In the sociological approach, the social processes around the church become central. The theological approach is similar, but here the focus is on the spiritual dimension of church activities. Spatial characteristics of the church building and its environment are central for the approach we call spatial. The last approach deals with the church economy as a part of urban economic life. The presence of a church is an absolute necessity for Christians, and research into templelike structures must be complex and combine all various approaches.
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PIRNER, M.L., LӓHNEMANN, J., BIELEFELDT, H. (EDS) (2016) HUMAN RIGHTS AND RELIGION IN EDUCATIONAL CONTEXTS. SPRINGER INTERNATIONAL PUBLISHING. - 346 P
стр.299-307
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BARNES, L. PH. (2014) EDUCATION, RELIGION AND DIVERSITY. DEVELOPING A NEW MODEL OF RELIGIOUS EDUCATION. NEW YORK: ROUTLEDGE. - 280 Р
стр.308-314
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БЕЛЯКОВА Н.А., ДОБСОН М. ЖЕНЩИНЫ В ЕВАНГЕЛЬСКИХ ОБЩИНАХ ПОСЛЕВОЕННОГО СССР. 1940-1980-Е ГГ. ИССЛЕДОВАНИЕ И ИСТОЧНИКИ. М.: ИНДРИК, 2015. - 512 С
стр.314-323
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