A content reading methods text that takes a quick start, heuristic approach to imparting the skills future teachers need to improve their pupils' reading ability in essential content areas. Coverage of current theories and practices in comprehension, assessment and heuristics is organized around pre-reading, guided silent reading, and post-reading.
The apparently straightforward question 'Can we teach children to be good?' cannot be properly understood without a great deal of careful thinking about the philosophical issues involved. Teachers and parents often assume that what the question means and how it should be answered are self-evidently matters of plain 'commonsense', but the dangers of such assumptions are laid bare by the probing approach of this book. After reflecting on the terms 'goodness' and 'teaching' it proceeds to describe and critically examine a number of attempts to define the nature of morality in terms of its form or its content, thereby teasing out the many conflicting views of moral education which follow from these theories. No one account of morality or 'moral education' is found to be wholly satisfactory and a synthesis is offered in the final chapter, which suggests a variety of practical teaching strategies.
The modern world is a violent place. Millions of humans have been murdered in the name of nationalism, idealism, religion, and greed. Vast amounts of resources and energy have been devoted to weaponry. The power to kill is the measure of political power. It seems the world has lost it way. In Primal Way and the Pathology of Civilization, Dr. Walter Robinson presents a cross-cultural exploration of these deepest issues facing mankind. He investigates the supposition that life was better during past times, and he asks if we can recreate a healthy, viable existence by following the path of indigenous peoples who knew a way of life full of meaning and well-being. Using the foundation of philosophical Taosim, a normative system of understanding, Robinson evaluates society's state of health. Primal Way and the Pathology of Civilization shows that society must heal and it can be accomplished through the primal Way.
What, if anything, does biological evolution tell us about the nature of religion, ethical values, or even the meaning and purpose of life? The Moral Meaning of Nature sheds new light on these enduring questions by examining the significance of an earlier—and unjustly neglected—discussion of Darwin in late nineteenth-century Germany. We start with Friedrich Nietzsche, whose writings staged one of the first confrontations with the Christian tradition using the resources of Darwinian thought. The lebensphilosophie, or “life-philosophy,” that arose from his engagement with evolutionary ideas drew responses from other influential thinkers, including Franz Overbeck, Georg Simmel, and Heinrich Rickert. These critics all offered cogent challenges to Nietzsche’s appropriation of the newly transforming biological sciences, his negotiation between science and religion, and his interpretation of the implications of Darwinian thought. They also each proposed alternative ways of making sense of Nietzsche’s unique question concerning the meaning of biological evolution “for life.” At the heart of the discussion were debates about the relation of facts and values, the place of divine purpose in the understanding of nonhuman and human agency, the concept of life, and the question of whether the sciences could offer resources to satisfy the human urge to discover sources of value in biological processes. The Moral Meaning of Nature focuses on the historical background of these questions, exposing the complex ways in which they recur in contemporary philosophical debate.
The apparently straightforward question 'Can we teach children to be good?' cannot be properly understood without a great deal of careful thinking about the philosophical issues involved. Teachers and parents often assume that what the question means and how it should be answered are self-evidently matters of plain 'commonsense', but the dangers of such assumptions are laid bare by the probing approach of this book. After reflecting on the terms 'goodness' and 'teaching' it proceeds to describe and critically examine a number of attempts to define the nature of morality in terms of its form or its content, thereby teasing out the many conflicting views of moral education which follow from these theories. No one account of morality or 'moral education' is found to be wholly satisfactory and a synthesis is offered in the final chapter, which suggests a variety of practical teaching strategies.