Continuum Studies in Research in Education – serie

The link between schools and religions is an area of lively and passionate debate. In this meticulously researched volume, Julian Stern analyses the role that religion can play in fostering communities in schools and its implications for social, cultural and political developments in both national and international contexts. Drawing heavily on Vygoyskyan social contructivism and Buber's research into human relationships, Stern constructs an innovative and challenging philosophy of schooling which places schools at the heart of two of the main challenges of the twenty-first century - social inclusion and globalisation.

This fascinating monograph tackles a well-established problem in the philosophy of education. The problem is the threat posed to the logical possibility of non-confessional religious education by the claim that religion constitutes an autonomous language-game or form of knowledge. Defenders of this claim argue that religion cannot be understood from the outside: it is impossible to impart religious understanding unless one is also prepared to impart religious belief. Michael Hand argues for two central points: first, that non-confessional religious education would indeed be impossible if it were true that religion constitutes a distinct form of knowledge; and, second, that religion does not in fact constitute a distinct form of knowledge.

?What are the fundamental aims and values underlying education? ?What values should education try to promote in a world of value pluralism? ?What is morality, and should schools teach it? ?In a secular society, how should schools treat the links between morality and religion? ?How should values enter into professional education and educational leadership? This book, an updated edition of Teaching about Values, will help the reader to think about these questions and many others concerning values in education. Drawing on philosophy without assuming knowledge of the subject, it is for teachers, students of education and anyone who recognises the importance of values in education.

This is a provocative and challenging monograph that engages with a wide range of issues in original ways and will undoubtedly stimulate debate among educationists. Rob Moore's collection is unique in that it brings together a range of areas in the sociology of knowledge and education (epistemological, aesthetic, curricular, the world of work, educational policy) that are concentionally analysed in isolation from one another.

Religion is suddenly perceived as high profile internationally (9/11, Israel-Palestine, London bombings). It arouses interest at the level of popular reading ("The Da Vinci Code"), critical diatribe (Dawkins), and educational controversy (Faith Schools). Against that background, there is a renewed interest in how schools can best equip boys and girls to be critically intelligent about beliefs and values. It is evident in continental Europe, in the US and in Asia. Throughout the world, Citizenship Education and Moral Education are receiving special attention, but in themselves they are incomplete, for they commonly overlook religion. This book argues the importance that public education should have as a priority not only that pupils become literate, numerate and sociate, but also 'religiate'. In this fascinating study, Professor Brian Gates sets out the grounds for the distinctive approach to Religious Education. He argues that this approach, central to which is a comprehensive network of local ecumenical councils, is a model worthy of global imitation. As part of the argument, Professor Gates examines four areas of complementary concern.The first is the logic of religion in education and the second concerns the process of religious development. Are there stages of understanding? What sense do children and young people have of God and transcendence, as of death and finitude? The third is the relationship between RE and Moral Education - their respective autonomies and mutual challenge. And the fourth is that of Collective Worship and its appropriateness or otherwise in public educational provision.

Is Religious Education Possible?: A Philosophical Investigation tackles a well-established problem in the philosophy of education. The problem is the threat posed to the logical possibility of non-confessional religious education by the claim that religion constitutes an autonomous language-game or form of knowledge. Defenders of this claim argue that religion cannot be understood from the outside: it is impossible to impart religious understanding unless one is also prepared to impart religious belief.Michael Hand argues for two central points: first, that non-confessional religious education would indeed be impossible if it were true that religion constitutes a distinct form of knowledge; and, second, that religion does not in fact constitute a distinct form of knowledge.