In today's pluralist and multicultural society, questions about how to teach religiously and ethnically diverse students in Catholic schools abound. A Catholic Philosophy of Education addresses these challenges by examining the documents from the Roman Congregation for Catholic Education alongside the writings of Jacques Maritain and Bernard Lonergan. Mario D'Souza proposes a contemporary formulation for a Catholic philosophy of education in which the ideals of Catholicism form the basis for the mission of the Catholic school. Drawing on the Church's educational documents, and informed by Maritain and Lonergan, D'Souza explains how the unifying anthropology of Catholic education enables Catholic schools to serve amidst diversity by avoiding the extremes of religious exclusivism and fundamentalism, on the one hand, and relativism and individualism, on the other. He explores the aims of Catholic schools in relation to students, teachers, and society, and the relationship between goodness, discipline, and knowledge. He argues that students must be educated for personal and communal freedom and authenticity, and to strive for the common good, suggesting how a Catholic philosophy of education can provide the framework for such personal and communal transformation. Essential reading for new and experienced Catholic educators, A Catholic Philosophy of Education demonstrates that Maritain and Lonergan have much to offer in service of an education that is liberating, instructive, illuminating, and integrative.
Music Education in the Caribbean and Latin America: A Comprehensive Guide, features music education from twenty of the most important Latin American countries and Caribbean islands. The islands and countries represented are: Central America: Costa Rica, El Salvador, Guatemala, Mexico, Nicaragua and Panama South America: Argentina, Brazil, Chile, Colombia, Ecuador, Peru, Uruguay and Venezuela Caribbean: Cuba, Dominican Republic, Jamaica, Puerto Rico and Trinidad and Tobago Each chapter will address some -or all- of the following aspects: the early days, music education in Roman Catholic education/convents, Protestant education, public school/music in the schools, cultural life, music in the community, teacher training, private teaching, conservatory and other institutions, music in university/higher education, instrumental and vocal music, festivals and competitions, teacher education and curriculum development, and professional organizations.
In this study, first published in 1983, Robert Burgess discusses the definitions, redefinitions, strategies and bargains used in and out of classrooms by teachers and pupils in a co-educational Roman Catholic school where he spent some time as a researcher and part-time teacher. He also looks at the role of the school's headmaster, and his conception of the school, and at the house and departmental staff.
This absorbing study will be of interest to teachers and students of sociology and education, practicing and prospective school teachers, researchers, administrators, policy makers and others who are concerned with schools and schooling.
The author commences: "I am a Catholic. I accept the divine authority of the Catholic Church to interpret the meaning of human life, and in this interpretation I have gradually found a Catholic Ideal. I was not born into this system, I deliberately adopted it. I was born into that variegated and shifting mass of opinion, external to the Church, which leans more or less on individual private judgment as an habitual court of appeal in matters of faith and morals." And consider this later on: "If God be the Author and Sustainer of the material universe and civil society, and if man, sensible of his own frailty, ambitious for his own perfection, and anxious as to a future state, wills to communicate with his Creator, what hope has he of any possible intercourse between God and man? To deny the religious aspirations of the human race would be to deny ourselves; but it will be objected that man's hunger for righteousness is no guarantee of its supreme embodiment in a personal God. United with this aspiration, however, stands the conviction of the intellect that some intelligent First Cause must be predicated for the universe, and the judgment of the moral sense which claims divine beneficence for a final restitution of all things. To deny a First Cause is to dethrone the only Sovereign Good able to fill the human heart, the only tribunal before which man can arraign his secret soul, setting up instead the fool's fetish of cosmic anarchy, which gives no rational explanation of the universal testimony of the human race in favour of an intelligent and moral Creator." And then this: "But let us look at the great religious phenomena of the world, the ancient religions of Egypt, Assyria, Greece, Rome, India, and Western Europe. The old surviving religions, Hindu, Buddhist, Mohammedan, Confucian, or the fetish and ancestral worships of primitive tribes; do they not form a spectacle similar to the varied geology and zoology of the material world? Detached on the surface, they are united below in certain broad features. They recognise supernatural powers acting on the world, and possess traditional sacred teachings preserved by priests or sages. Such similarities point to a common origin, differentiated by the reflex action of racial and local tradition, and demonstrate the universal desire of man's heart for some form of faith and holiness."
This book paints an alternative and contemporary portrait of psychology within mathematics education, drawing on psychoanalytic practices and theory. Mathematics education is still a fairly new social science that began as an adjunct to the practice of mathematics in schools some forty years ago, defined by a marriage with cognitive psychology. As a consequence school mathematics has often been seen as a scientific enterprise centred on the operation of individual minds confronting mathematical ideas. Meanwhile, psychoanalysis had earlier come into existence through the work of Sigmund Freud. And for much of his life Freud had similarly seen his work as scientific, a view that later fuelled mainstream practices in psychology. Yet Freud s engagement with his patients combined with his literary capabilities produced surprising results defining humans in ways that transcended mere scientific assessment. Rather his accounts of humans weaved a rich social tapestry in which individuals were understood relationally to those who shared their world. And through re-telling the story lines of their lives individuals were able to create alternative futures. This dimension of Freud s work provoked an alternative tradition, best exemplified in the work of Lacan, in which narrative-based understandings linking humans to the social world replaced cognitive models centred on controlling individuals through particular understandings of normality. Through its eleven chapters this book provides accounts of how children, teachers, researchers and mathematical learning can be understood differently, towards emphasising how they are each consequential to the many ways in which the world can be created and described."
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