What is the point of religious education?

Clayton, Matthew; Stevens, David

doi:10.1177/1477878518762217

Cited by 15 publications

(9 citation statements)

References 35 publications

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“…His view is very different from Rawlsian accounts that aspire to find educational principles that are acceptable to citizens who disagree about religious, ethical and certain moral matters. Although we will not defend it here, we find the Rawlsian view more appealing as an approach to education in schools (see Clayton & Stevens 2018).…”

Section: The Red Herring Of 'Reasonable Disagreement' In Hand's Viewmentioning

confidence: 92%

The poverty of contractarian moral education

Clayton

Stevens

2019

Journal of Moral Education

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Section: The Red Herring Of 'Reasonable Disagreement' In Hand's Viewmentioning

confidence: 92%

The poverty of contractarian moral education

Clayton

Stevens

2019

Journal of Moral Education

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“…Hence, the Christian students were much more tolerant than Muslims but less religious, and no correlation was found between religiosity and tolerance (Rizal & Rahmat, 2019). Criticism of Religious Education in the United Kingdom builds exclusive diversity but fails to engender mutual understanding among adherents (Clayton & Stevens, 2018). Meanwhile, they recommended the Education of Religions.…”

Section: How Is Islamic Religious Education (Pai) In Schools and Collmentioning

confidence: 99%

Trials of the Islamic Education Learning Model in Indonesian Universities: A Sufistic Approach as An Alternative

Rahmat

Yahya²

2020

IJHE

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The students of Indonesia University of Education (UPI) and Bandung Islamic University (UNISBA) typically practice religion as it was received from their parents and socio-religious environment. They Salat, which is the main prayer of Islam, simply abort their obligations, and after praying, immediately leave their prayer mats without making dhikr or remembering God first. Furthermore, they do not understand khushu` Salat, which involves remembering God throughout the prayer, along with the meaning of dhikr, and the importance of a Murshid, which is the Grand Shaykh of Sufi Order. They also view Sufism as non-Islamic teaching and are cynical about the practitioners. Therefore, this study aims to examine the effectiveness of the Sufistic learning model in Islamic Religious Education to improve students’ understanding of these teachings in a substantive and tolerant manner. This research used an R&D approach, and the stage that was performed involved the preparation of a draft model and associated trials. Meanwhile, the learning used the madhhab typology approach of the Sufi and Shari`a Islamic models. The trial results showed that the Sufistic approach was effective in increasing students’ understanding of Islamic teachings in a substantive and tolerant manner. Before learning, students were unaware of Sufi Islam and viewed it as a foreign influence. Also, they did not understand khushu` prayers, comprehend the importance of dhikr, nor that of learning from Murshid. After learning, they understood Sufism, accepted the teachings and did not consider them to be foreign influences, and also recognized Islam in a substantive and tolerant manner. Therefore, the Sufism approach is improving the quality of religion and tolerance of students, with the implication that the model is an alternative in learning Islamic education at universities.Objective: This study aims to examine the effectiveness of the Sufistic learning model in Islamic Religious Education to improve students’ understanding of Islamic teachings in a substantive and tolerant manner.Methods: A research and development (R&D) approach, which was performed in the preparation of a draft model and associated trials, was used. Meanwhile, the learning employed the madhhab typology approach of the Sufi and Shari`a Islamic model.Results: The trial results showed that the Sufistic approach in Islamic Education was effective in increasing students’ understanding of Islamic teachings in a substantive and tolerant manner. Before learning, students unfamiliar with Sufi Islam, saw it as a foreign influence, and did not understand khushu` Salat, which involves remembering God throughout the prayer. Also, they considered dhikr, which means to remember God, and learning from Murshid as unimportant. However, they understood Sufism, accepted it as Islamic teachings and not foreign influences, and recognized the religion in a substantive and tolerant manner after the learning process.Conclusion: The Sufism approach in Islamic Education has succeeded in improving the quality of religion and tolerance of students.

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“…What follows from this is that the state should be guided by a conception of political morality that is acceptable to free and equal citizens. This 'acceptability requirement' claims that laws and policies lack justification to the extent that citizens can reasonably reject the moral ideals and principles that guide it (Clayton and Stevens 2018). If we have reasons to arrange our institutions in ways that preserve or maintain independence, then when the state appeals, in justification of a law or policy, to the worth of any particular comprehensive end, then its reasons are likely to be rejected by those citizens who do not share that conception of the good.…”

Section: The Acceptability Requirementmentioning

confidence: 99%

In defence of ‘Toma’: Algorithmic enhancement of a sense of justice

Stevens¹

2020

Life and the Law in the Era of Data-Driven Agency

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Despite serious reservations over issues of transparency, accountability, bias, and the like, algorithms offer a potentially significant contribution to furthering human well-being via the influencing of beliefs, desires, and choices. Should governments be permitted to leverage socially beneficial attitudes, or enhance the well-being of their citizens via the use of algorithmic tools? In this chapter I argue that there are principled moral reasons that do not permit governments to shape the ends of individuals in this way, even when it would contribute a positive benefit to well-being. Such shaping would undermine the kinds of ethical independence that state legitimacy is based upon. However, I also argue that this does not apply to what Rawls calls a 'sense of justice' -the dispositions necessary to uphold just political and socioeconomic institutions. Where traditional methods of influence, such as education, prove lacking, then algorithmic enhancement towards those ends may be permissible. Mireille Hildebrandt's fictitious piece of computational software -'Toma' -serves as the point of departure for this argument, and provides many of the insights regarding the autonomic nature of such influence.

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What is the point of religious education?

Cited by 15 publications

References 35 publications

The poverty of contractarian moral education

The poverty of contractarian moral education

Trials of the Islamic Education Learning Model in Indonesian Universities: A Sufistic Approach as An Alternative

In defence of ‘Toma’: Algorithmic enhancement of a sense of justice

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