Spirituality and Education (Master Classes in Education by Andrew Wright

By Andrew Wright

Spirituality and schooling introduces the elemental contours of present debate in a kind available to either school room academics around the curriculum diversity, and to college managers. It covers all key components, including:* difficulties of defining spirituality* govt laws and aiding documentation * appropriate empirical examine* the social size of spirituality* secular and spiritual manifestations of spirituality in modern society* theories of formative years non secular improvement* modern ways to non secular schooling, together with collective worship and cross-curricular educating. a number of varied views and methods might be provided, and readers are inspired to be reflective via a couple of initiatives which relate all concerns raised at once again to their very own particular conditions. the writer contains questions, fees and lists of extra examining.

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To what extent do they reflect the following: (i) (ii) (iii) (iv) • atheism; traditional religious orthodoxy; liberal forms of religious universalism; types of radical anti-realistic theology? Can you identify any issues surrounding the religious dimension of spirituality that this chapter has failed to address? 35 4 The Psychology of Spiritual Experience Against the background of a preliminary definition of spirituality as ‘ultimate concern’ the previous two chapters have shown how philosophical and theological considerations throw up a diverse range of spiritual possibilities.

Jacques Derrida rejects (i) the theological assumption that words can encapsulate the revealed will of God; (ii) the materialistic assumption that language names objects in the physical world; and (iii) the romantic assumption that ‘words are the symbols of mental experience’ (Derrida, 1976, p. 11). When reading a text it is inappropriate to ask whether the words come from God, accurately picture reality, or properly represent the experience of their author. For Derrida, words cannot label either ‘divine’, ‘physical’ or ‘mental’ objects, instead they simply link up with other words in a never-ending web of language.

While there can be justified beliefs and there can be progress, there can be no final theory, unsusceptible to revision and improvement’(Collier, 1994, p. 23). As Polanyi puts it, with such a contingent rationality I can ‘hold firmly to what I believe to be true, even though I know it might conceivably be false’ (1958, p. 214). The spiritual implications of critical realism are profound, since it suggests that we are not simply free to construct our own personal set of ultimate values, and instead must allow our spiritual identities to be shaped by our developing relationship with an objective reality which is inherently meaningful.

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