Social worlds and religious education in Poland: towards the elimination of disharmony
The goal of this article is to present the coherence between the human social world and religious education in Poland. The motive for taking up this subject is the cultural context relating to the problem of attitudes towards refugees. Reconstruction of the worlds of life demands to be expanded to i...
| Authors: | ; |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
[publisher not identified]
[2020]
|
| In: |
British Journal of religious education
Year: 2020, Volume: 42, Issue: 2, Pages: 202-213 |
| Standardized Subjects / Keyword chains: | B
Poles
/ Multi-cultural society
/ Religious pedagogy
|
| IxTheo Classification: | AD Sociology of religion; religious policy AH Religious education CH Christianity and Society KBK Europe (East) RF Christian education; catechetics |
| Further subjects: | B
decentration
B Migrants B Religious Education B hermeneutics of understanding B Religious education models B extended thinking |
| Online Access: |
Volltext (Resolving-System) |
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| 520 | |a The goal of this article is to present the coherence between the human social world and religious education in Poland. The motive for taking up this subject is the cultural context relating to the problem of attitudes towards refugees. Reconstruction of the worlds of life demands to be expanded to include the religious education context in order to adapt the education practice to the requirements and expectations of the social environment. This has been achieved based on secondary analysis of the source texts (pedagogical, sociological and theological) and existing research results, which refer directly to the practice of lifelong religious education and concern applications in the area of shaping social competences and the developmental effort of Polish thinking and understanding. These include: (1) Dissemination of the pedagogical category of decentration; (2) Resignation in the practice of religious education from universalistic apriority and realistic ontology, and the implementation of hermeneutics of understanding to religious education and a new model - supra-confessional, pluralistic model open to the knowledge of other religions and beliefs systems; and (3) Develop competences for an internal dialogue. For the practice of lifelong learning, this means abandoning the alienated learning culture and carrying out this process within the community. | ||
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