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Religious symbols in public schools – A European and international legal analysis: The pluralistic society poses challenges for public educational institutions. This article analyses UN rulings and ECtHR case law regarding the wearing of religious symbols by pupils and students in public education. The aim is to provide a frame of reference for national policy and practice in the field of public education. [ABSTRACT FROM AUTHOR]

Copyright of Pedagogische Studien is the property of Vereniging Onderwijsresearch and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of TSG: Tijdschrift Voor Gezondheidswetenschappen is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Betrokkenheid en verbondenheid van professionele opvoeders en hulpverleners met kinderen, jongeren en volwassenen in een afhankelijkheidspositie is van evident belang. Maar behalve een warm hart vraagt de omgang met relaties ook professionele kennis en vaardigheden, om een solide fundament te kunnen leggen voor de verdere beroepsuitoefening. Dit is in het belang van de cliënt maar ook in dat van de professionele opvoeder zelf. Te vaak wordt verondersteld dat het om een algemeen menselijke vaardigheid gaat die vanzelf al voldoende aanwezig is. Hieraan zou in opleidingen meer gericht aandacht moeten worden besteed. Dit vraagt op zijn beurt om goed uitgewerkte theorie over de professionele relatie tussen hulpverlener en cliënt inclusief empirische onderbouwing, waaraan het opvallend genoeg in veel werkvelden ontbreekt. In dit artikel wordt verkend wat conceptualisering en onderzoek naar de affectieve leerkracht-leerlingrelatie op basis van de gehechtheidstheorie, en de uitwerking in meetinstrumenten en relatieinterventies kan betekenen voor andere werkvelden. [ABSTRACT FROM AUTHOR]

While patients and their partners expect their physicians to initiate the conversation about their sexuality, this topic often becomes unmentionable. Mainly due to lack of education and training, the subject of sexuality and intimacy is often avoided. According to the vision of the European Union of Medical Specialists (EUMS), every practicing physician should have a foundation of knowledge about sexuality to be able to understand how sexuality can be influenced by illness and medical interventions, skills to integrate sexuality in history taking and to appropriately inform the patient about the sexual effects of prescribed or proposed medications and interventions. However, there are large educational differences in the amount of sexology during medical training and medical specialization. This article discusses the various aspects of sexology education, which may be relevant to the urologist and the urology clinic, with the aim of familiarizing the urologist and his team with these possibilities. [ABSTRACT FROM AUTHOR]

Tilburg University in The Netherlands is distinct from other Dutch universities because it is intent on character formation as an educational goal and offers general philosophy classes to support such character formation. However, these courses focus more on theoretical knowledge than on actual practical competencies and actions. Both these components can be seen as "moral education". My core argument is that moral education should be taught in philosophy classes and my aim is to offer tools as to how to teach both components. In section 2, building on Martha Nussbaum, I will place moral education in a context of different ways of learning ethics. There is more than one way of learning ethics, in which an ordering can be seen from theory to practice. Learning ethics ranges from cognitive learning, through reflection and through judgments, to moral action and moral education: - learning ethics as knowledge-oriented - learning ethics as reflection-oriented - learning ethics as moral judgement-oriented - learning ethics as competence/action-oriented. The latter ways of learning ethics receive less attention in education and these are precisely the ways Nussbaum focuses on. I will argue that moral education has two components: a cognitive and skills component, and an attitude component. For the cognitive and skills component, we discuss the task of the philosophy teacher as well as characteristics of effective philosophy lessons derived from empirical research. Thus, I reconnect moral education and philosophy. Reconnect, in the sense that here I make a (new) connection via empiricism. In section 3, I will outline the teacher's pedagogical task. Teaching scaffolds are important in guiding students through the learning process. Feedback involves the direct evaluation of students' behaviour, whereas hints entail providing clues regarding a given topic (and the deliberate withholding of a complete solution); instructing encompasses requesting a specific action or supplying information so that students understand what to do and how. Likewise, explaining involves providing information concerning how and why. Modelling encompasses demonstrating a behaviour for the purpose of imitation; questioning entails prompting students to think, or to request a specific reaction. In research on the above guiding skills, it has been found within religious and worldview lessons (where moral education also takes place) that in addition to the aforementioned scaffolds, the specific contribution of an effective teacher is to show understanding, give space, and listen. In doing so, it is ensured that learners can form their own opinions. To do this, students will need to be encouraged to think. Of course, moral education does not aim to realise, let alone impose, a unitary view in students, because moral action is always partly dependent on the individual situation and the social context. In section 4, building on John Dewey and Hannah Arendt, I will provide characteristics of effective philosophy lessons derived from empirical research. In How we think, Dewey explains what he means by the thinking that he believes should be trained in education. He defines reflective thought as "active, persistent and careful consideration of any belief or supposed form of knowledge in the light of the grounds that support it, and the further conclusions to which it tends". This kind of thinking corresponds to the notion of producing criticism and reflecting in my own research on doing philosophy effectively. There I argue that doing philosophy occurs in phases during a lesson. To qualify such a moment, we propose the Pearl Model. Pearls have different layers and these layers of pearls represent five philosophical activities: rationalising, analysing, testing, producing criticism, and reflecting. These activities are ordered hierarchically and conditionally. This indicates, for example, that while rationalising exists at a lower level than reflecting, reaching the level of reflection assumes that rationalising also has taken place. Therefore, the higher the level that a pearl reaches and the more layers have been achieved, the more thorough the philosophical understanding, and the more effectiveness of doing philosophy are acknowledged. Metaphorically, a pearl "shines" if the level of reflection has been reached while doing philosophy. A quantitative correspondence analysis yielded a scale that contrasts more from less effective lessons. In particular, we have found students to produce a higher level of doing philosophy with teachers who chose to organize a philosophical discussion with shared guidance, i.e. guidance by the teacher and the students. Here we find the answer to Arendt's initial question whether the activity of thinking could be the condition that makes men abstain from evil-doing: from this thinking, and dialogue, conscience and the ability to judge are effected. Earlier in this paper I indicated that learning ethics ranges from learning ethics as knowledge-oriented, through learning ethics as reflectionoriented and through learning ethics as moral judgment-oriented, to learning ethics as competence/action-oriented. I arrive at the following position here: doing philosophy effectively can be classified as learning ethics as moral judgement-oriented. This is the first component of moral education, focusing on cognition and skills. In section 5, building on Pierre Hadot, I will propose the good as exercise that shapes character: doing good can be classified as learning ethics as competence/action-oriented. This is the second component of moral education, focusing on attitudes. This brings us to another dimension of philosophy, which has to do with the question whether philosophy is something theoretical or rather an attitude. Hadot shows that while Aristotle makes a distinction between theoretical and practical wisdom, this certainly does not imply a separation between the two. That is to say, theoretical wisdom is not completely separated from human life; similarly, practical wisdom is not merely and solely an application of theoretical insights to practice. Moral action and philosophy thus require action in addition to thought: an amalgamation of knowledge, insight, skills, and attitudes. In conclusion, I offer some tools that enable learning ethics in different ways. Supported by research from faculties where character formation is core business, philosophy and theology, we can work on the moral education of students. Not only will students and their teachers benefit, but also the community around the students (e.g., peers and family) and their professional practices (pastoral care, justice, defense, spiritual care, and education) will share in such achievement. [ABSTRACT FROM AUTHOR]

Samenvatting: Het bevorderen van tolerantie wordt internationaal gezien als een belangrijk onderwijsdoel. In het onderwijs worden echter verschillende opvattingen over tolerantie door elkaar heen gebruikt, waardoor het begrip haar analytische en educatieve kracht verliest. In dit artikel gaan we specifiek in op de klassieke conceptualisering van tolerantie die verwijst naar iets verdragen waar men bezwaar tegen heeft, en daarmee verschilt van een momenteel dominante herinterpretatie van het begrip (tolerantie als appreciatie). Door middel van een heranalyse van reeds verzamelde gegevens onder middelbare scholieren laten we zien dat tolerantie als verdraagzaamheid voor jongeren moeilijk is, maar niet onmogelijk. We vinden daarbij verschillen tussen leerniveaus die samenhangen met multiculturalistische overtuigingen, waarbij VWO'ers gemiddeld toleranter zijn dan VMBO'ers. Op basis van de literatuur beschrijven we vervolgens een didactiek van tolerantie als verdraagzaamheid, waarbij het leren omgaan met onoverbrugbare verschillen centraal staat. [ABSTRACT FROM AUTHOR]

In modern societies, citizens form part of a context that is constantly and rapidly changing. Some of the issues with which one is confronted typically become manifest in the local and national surroundings of citizens, but increasingly such issues are also encountered on a trans- and international scale. It follows that citizens have to learn (how) to cope with such issues in all of these dimensions, though particularly in respect of their personal surroundings. The new challenges, many of which reveal large-scale international dimensions, can no longer be satisfactorily dealt with in traditional ways; they require fresh, creative approaches. This new way of looking at the world and at citizenship is already affecting the relations between people. People increasingly come into contact with people of different cultures, not only in the digital world but also physically as a result of migrant and refugee flows owing to improved transport and technology. People are increasingly compelled to reconsider their attitudes towards strangers and even their compatriots from different cultures, as well as their responses to issues brought about by such encounters. More often than not, the issues encountered in the modern social world transcend national borders. School teachers are expected to prepare their students (learners, pupils) to become informed and responsible citizens. Achieving such goals has become increasingly imperative in light of the rapid social changes referred to above. Social change has also given new meaning to citizenship education as a school subject (or as part of the school curriculum), in that issues such as diversity, globalisation, digitisation and environmental sustainability are nowadays all considered to be highly significant. This article reports the research findings of the ways in which the education systems of the Netherlands and South Africa, respectively, have been responding to these new challenges. The purpose of the comparison was to discover those key issues that require further attention in the context of citizenship education, not only in these two countries but also elsewhere. After analysing the respective social developments in the Netherlands and South Africa, and after an analysis of how policy regarding citizenship education in the two countries had been attempted, the following conclusions were drawn. Firstly, the comparison revealed that in terms of societal context, the Netherlands has been a constitutional monarchy for around two centuries, whereas South Africa is a constitutional republic that is only 25 years old. The former is a developed, high-income country in the Global North, equalitarian, with a low Gini coefficient; South Africa, by contrast, is a developing, upper middle-income country in the Global South, highly stratified, with one of the highest Gini coefficients in the world. It secondly transpired that the two systems could learn from each other, irrespective of geographical distance. Both the Netherlands and South Africa have posted successes and failures regarding the planning and unfolding of their education systems and of citizenship education. Education policymakers in both countries could become more informed by studying the successes and failures associated with both systems. Thirdly, in neither country does citizenship education have the status of a separate, independent school subject. In the Netherlands, it is not even part of an overarching subject, but rather woven into the fabric of other subjects. In South Africa, it forms part of the subjects Life Skills/Life Orientation and Social Studies. Fourthly, citizenship education in schools in both countries is regulated through legislation and policy statements. It would appear, however, that all the regulations and stipulations have thus far not resulted in effective citizenship education in schools in either of the two countries. An official report affirmed this limited success with respect to citizenship education in the Netherlands, and scholars voiced a similar verdict about citizenship education in South Africa. Complete textbooks, devoted to citizenship education as such and compiled by specialists, are still lacking in both systems. In the fifth place, the prevailing circumstances in both countries seem to be unfavourable for the effective teaching of citizenship education in schools. In the Netherlands, emphasis on the cognitive aspects of education diverts attention from the importance of students becoming more aware of the affective and social aspects of life. South Africa, in turn, struggles with problems such as overcrowded classrooms, a lack of a culture of teaching and learning in many schools and a shortage of teachers qualified for teaching citizenship education. Finally, neither in the Netherlands nor in South Africa does citizenship education receive the attention it deserves in the curriculum and in the schools, despite the fact that conditions in both countries seem to underscore the need for paying more attention to this aspect of the formation of future citizens. Both countries are in the throes of social change, each in its own way, on account of immigration, the influx of refugees (for both political and economic reasons) and efforts to re-align themselves in accordance with the political, social and economic demands of modern life (improved transport, permeable borders, better communication, failing economies, pandemics and so forth). Despite the limited scope of this study - a comparison of the status of citizenship education in two countries that are geographically and socio-economically widely removed from each other - it succeeded in highlighting the fact that education systems, and therefore also the manner in which citizenship education is offered, are in principle comparable. This can be ascribed to the fact that human beings remain human beings, irrespective of where they may find themselves, and that they, broadly speaking, tend to have to cope with the same or similar challenges. The current neglect of citizenship education in these two education systems may have deleterious effects with regard to their future citizenry. Citizenship education is in need of reform in both countries. [ABSTRACT FROM AUTHOR]

Copyright of TSG: Tijdschrift Voor Gezondheidswetenschappen is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

A secondary school curriculum is not only about the content and the learning of the students, but also about the teacher behavior. I assess which contributions theological teacher models can make to education. To investigate this, I first study whether and how theological teacher models can be placed within recent scientific educational literature. Subsequently, I elaborate on the theological teacher models by considering the effectiveness of a discussion, as well as typical theological teacher guidance skills. The book Teacher models from Isaiah to Bioshock by Bart Koet and Archibald van Wieringen discusses, amongst others, the following theological teacher models: the book of Isaiah as a teacher, Socrates as a teacher, Ben Sira as a prime example of an interpreter of biblical wisdom, Jesus asking questions, the Torah against the background of family relationships, Augustine's vision on the transfer of knowledge and skills, The Dutch Cardinal Willebrands's learning through dialogue,1 and the game Bioshock as a teacher of virtues. I studied whether and how these theological teacher models can be placed within Pratt's five perspectives on teaching (transmission perspective, apprenticeship perspective, developmental perspective, nurturing perspective, and social reform). The five perspectives are used as ideal types, which are heuristic instruments that show how my observations exemplify a certain fixed pattern of thinking, understanding and action. The analysis below makes use of these five perspectives, where I do not intervene in the debate as to whether they exclude each other or overlap and what would be the most effective, best or any correct form of teacher or teaching. Transmission perspective: Ben Sira and the book of Isaiah With the Jewish teacher Ben Sira and in the book of Isaiah there is mainly a transmission of knowledge. Ben Sira with his writings can be seen as a memorable presenter of content in educating young people in the spirit of Jewish wisdom traditions. The Isaiah book shows two processes of learning: the first process gradually develops the material to be learned for the student, where the other confronts the student from the beginning with no introduction or summary, but with an open end. Especially the first, a more deductive learning process, can be understood from the perspective of knowledge transmission. Apprenticeship perspective: Augustine As a teacher and preacher Augustine not only wanted to transmit knowledge, but he also wanted to contribute to a more existential (re)formation of his audience: for beginners he explains briefly and clearly matters of faith, to the advanced he speaks about the details, the ambiguities and open questions associated with the doctrine of faith. Therefore, with Augustine we find mainly the apprenticeship perspective. Nurturing perspective: the Talmud and the Dutch cardinal Willebrands In the Talmud there is much attention for teaching. The book deepens the teacher's appreciation against the background of family relationships. This is where the perspective of nurturing comes in. Cardinal Willebrands's approach was characterised by language awareness. He searched for "the language of the other". Willebrands wanted to listen to the others, to learn from the other and to enter into conversation without leaving behind his own identity. Social reform perspective: the Bioshock game In games like Bioshock the game is the teacher. This teacher stimulates the player to reflect on his/her moral choices and educates the player to practice virtuous behavior. This teacher model is mainly one of social reform. Developmental perspective: Jesus and Socrates For Jesus, asking questions is a central activity. When students are asked questions about more complex forms of thinking, it is mainly the developmental perspective. Teacher is one of the most important titles of Jesus. Socrates is also known as a teacher who asks questions. In this questioning elenchus (refutation) and maieutiek (formation) are distinguished: the first is the destructive, critical part of thinking, aimed at undermining an incorrect opinion or thought; the second is constructive, aimed at forming a correct true opinion or a correct true judgment. Furthermore, I studied how to elaborate these theological teacher models by considering the effectiveness of a discussion, as well as typical theological teacher guidance skills. A more effective discussion In earlier research, doing philosophy at a higher level was found, first, in the presence of shared guidance of the discussion by the teacher and the students, and second, rather in a philosophical dialogue in the form of a discussion than in the form of classroom talk. Showing understanding, giving space and listening Earlier research also showed that the specific contribution of a more effective religious education and/or world view teacher is to show understanding, give space and listen. I conclude that this is close to Pratt's perspective of nurturing. This perspective of nurturing, trust, challenging and achievable goals, encouragement and clear expectations is for the time being the most extensive theological teacher model. Possibly this is in the heart of the matter of religious education and/or world view teachers. Witness and witnessing As Pollefeyt stated, a religious education and/or world view teacher is a witness, specialist and moderator. The teacher is a committed witness to his or her own world view, which has been obtained by himself or herself. However, the teacher is also a committed witness to the students' world view, where the students' world view will be obtained by the students themselves. I conclude that reflections about theological teacher models are worthwhile to present in education. It is important that teachers, partly thanks to these models, can show appropriate domain-specific teacher behavior at the right time, and with the right goal in mind. The value of the above elaboration does not have to be limited to secondary education, but is also valuable for lecturers at university level. [ABSTRACT FROM AUTHOR]