Catholic Philosophy Of Education Research Articles

2019 June Volume 20, No. 2 THEOLOGY- PHILOSOPHY OF CATHOLIC EDUCATION: AN EXAMPLE FROM THE “ DUTCH CATECHISM ”

2019 June Volume 20, No. 2 THEOLOGY- PHILOSOPHY OF CATHOLIC EDUCATION: AN EXAMPLE FROM THE “ DUTCH CATECHISM ”

Science and religion in the classroom: A philosophical approach

This article is intended to contribute to the debate about the nature of a Catholic philosophy of education by exploring the philosophical issues involved in the apparent conflict between scientific and religious knowledge claims. The claim that modern science has rendered religious truth claims unreasonable appears to be influential among students of secondary school age. The suggestion is made here that the thought of Bernard Lonergan can usefully be deployed to help students in this age group to explore the nature of scientific and religious knowledge claims in greater depth. The contribution which Lonergan’s philosophy can make to philosophy of education more generally is also indicated. Finally, the advantages of this approach for those involved in Catholic education are discussed.

A Catholic Philosophy of Education: The Church and Two Philosophers. By Mario O. D’Souza.

A Catholic Philosophy of Education: The Church and Two Philosophers. By Mario O. D’Souza.

Mario O. D’Souza. A Catholic Philosophy of Education: The Church and Two Philosophers.

Mario O. D’Souza. <i>A Catholic Philosophy of Education: The Church and Two Philosophers.</i>

A Catholic Philosophy of Education: The Church and Two Philosophers by Mario O. D'Souza

<i>A Catholic Philosophy of Education: The Church and Two Philosophers</i> by Mario O. D'Souza

Book Review: Renewing the Mind: A Reader in the Philosophy of Catholic Education

Book Review: Renewing the Mind: A Reader in the Philosophy of Catholic Education

A Catholic Philosophy of Education: The Church and Two Philosophers, written by Mario O. D’Souza

A Catholic Philosophy of Education: The Church and Two Philosophers, written by Mario O. D’Souza

Renewing the Mind: A Reader in the Philosophy of Catholic Education

Renewing the Mind: A Reader in the Philosophy of Catholic Education

Book Review: Mario O. D’Souza, A Catholic Philosophy of Education

Book Review: Mario O. D’Souza, <i>A Catholic Philosophy of Education</i>

Newman and Contemporary Debates about Catholic Education

Abstract In a recent contribution to this journal Loughlin (2011) reflected on the place of wonder in Newman's education. This instructive piece followed a pattern in which Newman is regarded as having made positive contributions to educational debates. It is this pattern or assumption about Newman's contribution to education, particularly for the theory or philosophy of Catholic education that will be the focus in this article. It will be explained that there is some ambiguity over how much Newman's arguments for liberal education are actually grounded in more general theological arguments about the distinctive nature of Catholic education. In what follows it will be argued that a more general analysis of Newman on education draws attention to a wider issue concerning what ought to be the relationship between theology and the theory or philosophy of education. It will be proposed that Newman down played the role of theology in defending liberal education and this has implications for those who might want to appeal to him now in terms of guiding debates about the philosophy of Catholic education.

Catholic education as ongoing translation

Two features of this particular moment in time prompt fresh reflection on what is at stake in articulating a Catholic philosophy of education. These two features are, respectively, the fiftieth anniversary of the beginning of Vatican II (1962–1965) and the introduction in 2011 of the new translation of the missal, a process that focuses attention once again on the salient role of Latin in the life of the church. After commenting on these two features, I explore how the metaphor of translation casts light on the delicate balancing acts that accompany the task of Catholic education. Translators seek to represent faithfully the text they convey in a different language. At the same time, they hope to make that text meaningful and ‘alive’ for their readers or hearers. Catholic educators face the same twin task, of faithful representation and of creative interpretation. Translators and educators always run the risks of betrayal, of falling short, either in the task of faithful representation or in the imperative to render what is passed on as relevant, attractive and transformational.

Increasing Academic Motivation in Primary Grades

This review of research into motivation begins with the various approaches to increasing academic engagement that have been validated in studies, especially in the past quarter century. Two brief case studies of exceptionally engaging primary teachers, both working in Catholic schools, follow. General findings from qualitative studies of primary grade teaching affirm that engaging teachers fill their classrooms with instruction that promotes motivation and do little that undermines student motivation. This contrasts will less engaging teachers who do less that is motivating and more that undermines academic motivation. Thus, every minute of every day the engaging teachers do what the best educational motivation researchers have identified as effective. The review concludes by recognizing that such engaging instruction is consistent with Catholic philosophy of education.

Some Reflections On Contemporary Canadian Catholic Education

Increasingly, Canadian Catholic education is identified according to theological and denominational distinctiveness. In the past, however, Catholic education was grounded upon an unambiguous philosophy of education, one that recognized education and teaching as primarily philosophical activities. Today, there is a noticeable absence of an identifiable Catholic philosophy of education, an absence that is particularly conspicuous in the pluralist and multi-faith makeup of Canada. In such a context, relying upon theological distinctiveness is insufficient. What is unique about Catholic education? What are some of the reasons that have led to the abandoning of a distinctively Catholic philosophy of education? Can such an education defend itself without identifying its unique philosophical and pedagogical principles? These, among others, are some of questions and issues of this paper.

CATHOLIC AMBIGUITY OR SECTARIAN CERTAINTY?

Controversy surrounding a Catholic philosophy of education and the Catholic “identity” of institutions of higher learning reveals the vitality and the genuine liberality of contemporary Catholic higher education. Rather than being symptoms of political correctness or of a lost capacity to celebrate Catholic or any other particularity, these controversies reveal the openness and authenticity of Catholic higher education. They show the willingness of many leaders in Catholic higher education to let go of ecclesiastical sectarianism, of absolute claims inconsistent with God's universal love and availability, and of classicism, and to embrace a reverent religious pluralism, a historical perspective, and the sheer exhilaration of intellectual discourse which aims to be universal. Such openness is no more risky than the more narrow and triumphal perspectives it replaces, and is well worth the risks.

WHATEVER HAPPENED TO CATHOLIC PHILOSOPHY OF EDUCATION?

The purpose of this article is to describe the eclipse of a distinctive Catholic philosophy of education. The article presents an analysis of the neo‐Thomistic philosophy of education. Second, it speculates on the reasons for its rapid decline in the past three decades. The article concludes with a sketch of a contemporary Catholic educational theory, based on the work of Bernard Lonergan, a Jesuit philosopher‐theologian, and Paulo Freire, the Brazilian Catholic educator.

Chesterton's Philosophy of Education

‘Every education teaches a philosophy; if not by dogma then by suggestion, by implication, by atmosphere. Every part of that education has a connection with every other part. If it does not all combine to convey some general view of life it is not education at all’ (Chesterton).In an essay written for the thirtieth volume of the British Journal of Educational Studies, R. F. Dearden surveyed philosophy of education during the period 1952–82. As might be imagined he was largely concerned with the emergence in and development through these years of analytical philosophy of education, as the influence of linguistic or conceptual analysis spread beyond the somewhat ill-defined boundaries of core philosophy and was taken up by those interested in the theoretical presuppositions of educational practice. After charting the course of this development, and having reached the point at which certain worries arose about the limits of conceptual analysis as a method, Dearden turned to consider what if any alternatives might be available. The first possibility which he mentions in expectation of its having received explicit articulation is Catholic philosophy of education. However, as he notes, nothing meeting this description was developed during the period in question—in effect, since the war. The one book which he mentions, viz. Jacques Maritain's Education at the Crossroads, is barely known of in professional philosophy of education and in style and content is quite out of the mainstream.

A Catholic Philosophy of Education

A Catholic Philosophy of Education

Workbook in a Catholic Philosophy of Education

Workbook in a Catholic Philosophy of Education

A Catholic Philosophy of Education

A Catholic Philosophy of Education

The Philosophy of Catholic Education

The Philosophy of Catholic Education