Ämnesdidaktiken kräver kunnande i både ämne och pedagogik och en god förankring i praktisk verklighet. Varför, hur och vad brukar betecknas som de grundläggande didaktiska frågorna. Varför skall man lära sig filosofi? Hur - Vilka alternativa undervisningsstrategier finns? Vilka viktiga vägval ställs filosofiläraren inför? Hur stimulerar man elevernas intresse för ämnet filosofi? Hur väljer man ut ur filosofins stora skattkammare, ett stoff för undervisning i ämnet? Syftet med denna uppsats är diskutera de didaktiska frågorna i filosofiämnet utifrån ”Hur-frågan”. genomföra arbetsformer inom det problembaserade lärandet under ämnesblocket ”Etiska frågor”. analysera hur elevernas intresse för filosofi stimuleras och eventuella negativa attityder till ämnet förändras inom det problembaserade lärandet. / Uppsatsförfattaren har senare bytt efternamn först till "Nilel" och sedan till "Högman".

I mitt examensarbete har jag valt att skriva om värdegrunden. Anledningen till detta är den brist på respekt hos eleverna jag ser i skolorna idag. Skolmiljön skiljer sig idag markant från när jag växte upp. Jag är uppfostrad till att visa respekt och empati, det var en självklarhet och är det fortfarande för mig. Man ska bry sig om sin omgivning och vara tacksam för det man har. Alla gör vi klavertramp och det hoppar grodor ur munnen ibland, men då ber man om ursäkt och går vidare i livet. Man hade respekt för de vuxna i skolan och även sina kamrater. Värdegrundscentrum, VGC i Umeå, delar in värdegrunden i fem områden: ”demokrati, etik, jämställdhet, mobbing och mångkulturalism”. Jag har speciellt valt att titta på värdegrunden ur ett religionsfilosofiskt perspektiv, därmed kommer jag att koncentrera mig på etik och mångkulturalism. Mitt arbete bygger på tidigare forskning omkring värdegrunden från synpunkterna kristen etik och västerländsk humanism. Hur framställer man dessa synpunkter i en multikulturell skola där det finns elever som inte är kristna och delar våra värderingar? Genom mina egna erfarenheter har jag jämfört den kommunala skolan med Montessoripedagogiken. Jag har tittat på vad kristen etik och västerländsk humanism innebär och även hur VGC:s fem områden framställs i skolan idag. / Examensarbete på Grundskollärarprogrammet 4-9 ht 2004.

This dissertation is intended to serve as a thorough examination of a particular debate between Lho pa Thugs rje dpal and Rong ston Shakya rgyal mtshan (1367-1449). According to the colophon of this medieval Tibetan debate record, which also appears to be the only currently surviving medieval Tibetan debate record in Tibetan literature, this debate took place in Sa skya and was recorded by both debaters' disciples without bias. The date of this debate was sometime between 1388 and 1393 during Rong ston's first visit to the Gtsang area.

During the fourteenth century, with the rise of Dol po pa Shes rab rgyal mtshan (1292-1361), the gzhan stong philosophical tradition became a source of great controversy in Tibet. Dol po pa taught this new philosophical tradition for the first time to the wider Tibetan intellectual community. As Dol po pa's Jo nang teachings attracted an audience, many other philosophical giants of the day, such as Bu ston Rin chen grub (1290-1364), Red mda' ba Gzhon nu blo gros (1349-1412/13), and their students composed polemical works to refute Jo nang tradition. Lamp that Illuminates the Expanse of Reality was composed in the midst of this controversy to defend the Jo nang point of view. In it, its author, Gha rung pa Lha'i rgyal mtshan (1319-1402/03), attempts to prove that the Jo nang philosophical tradition is the definitive teaching and the quickest path to achieve the Buddhahood.

La thèse questionne les conditions d’écoute des témoignages des personnes ayant vécu une expérience sectaire, ainsi que les enjeux éthiques et méthodologiques qui découlent de la manière dont la littérature propose de comprendre le dire de ces personnes. Une revue de littérature permet de montrer que les principaux cadres théoriques utilisés pour expliquer le sectaire (aliénation, manipulation mentale, addiction) déterminent la manière dont est entendu le dire des personnes. De cette façon, le sens du sectaire n’oriente pas seulement la compréhension que nous avons des personnes. Il trace aussi les conditions de l’écoute. Le postulat de base de la thèse est que l’introduction de la « dit-mention » du croire comme carrefour interprétatif permet de développer une écoute qui concerne à la fois le sujet parlant et la dimension de l’être. À partir d’une théorisation du croire comme mouvement du vivant distinct de la religion, de la spiritualité, de la croyance et de la mystique, la thèse déplace la problématique de l’expérience sectaire de sa structure polémique pour donner pleine valeur au dire des personnes. Ainsi, en situant l’écoute sous le versant symbolique, soit dans un rapport qui prend en compte le rapport du sujet à l’Autre, le sens produit par un acte d’écoute du croire ne prend plus appui sur un sens extérieur pour expliquer et rendre compte d’une expérience sectaire. Il est produit par la liaison des signifiants entre eux, ce qui ouvre un espace de recherche pour que du sujet puisse advenir. L’hypothèse d’un sujet à croire sur parole se présente alors comme fondement d’un acte d’écoute différentiel, dans la mesure où il permet l’élaboration d’un savoir efficace, soit un savoir qui déplace, qui surprend, et qui relance le sujet. / The thesis questions the conditions of listening concerning the testimonies of people who lived a sectarian experience, as well as the ethical and methodological issues arising from the way literature proposes to understand the telling of these people. A literature review shows that the main theoretical frameworks used to explain the sectarian (alienation, mental manipulation, addiction) determine the way the telling of these people is listened. Thereby, the meaning of the sectarian directs not only our understanding of people, but it also outlines the conditions of the listening. The premise of the dissertation is that the introduction of the « dit-mention » (the mension of the telling) of the believe as an interpretative intersection leads to develop a listening concerning both the speaking subject and the dimension of the being. From a theorization of believe as a movement of the living distinct from religion, spirituality, belief and mysticism, the dissertation moves the problematic of a sectarian experience from its polemic structure to give full value to the telling of people. Thus, by setting the listening on its symbolic side, that is in a way that takes into account the subject's relation to the Other, the meaning produced by an act of listening to a believe does not rely anymore on an external meaning to explain and report a sectarian experience. It is produced by the binding of the signifiers together, which opens a research space where something of the subject can happen. The hypothesis of a subject « à croire sur parole » (which words must be believed) then offers a basis for a differential act of listening, since it allows the working out of an effective knowledge, a knowledge that moves, surprises, revives the subject.

A comparison of the writings of Plato and C.S. Lewis reveals a common idea that human love is not sufficient for man. An examination of Plato’s Symposium and Lewis’s Till We Have Faces and The Four Loves, in particular, shows that both writers illustrate that man must ascend the ladder of love in order to meet the source of all love: Divine Love. Concerned with man’s innate needs and ethics, both Plato and Lewis argue that there is a universal principle of goodness known to all men of all cultures. Lewis argues, especially in The Abolition of Man, that man must cling to the traditional notion that a sense of right and wrong is inherent in all men. Illustrated in the measurably modified version of the Cupid and Psyche myth retold in Till We Have Faces, Lewis reveals that man’s natural relationships cannot satisfy his yearning for the union with beauty and truth found only in a supernatural relationship with Divine Love: God. Similar to Plato’s thought recorded in his dialogues, Lewis projects in most of his writings the argument that man cannot find the good life until he seeks the virtuous life that leads to harmony with men and joy found in the presence of God.

Ce mémoire se propose d’étudier la manière nouvelle dont se présente la croyance religieuse à l’âge séculier dans la philosophie de la religion du philosophe Charles Taylor. Plus précisément, nous cherchons à démontrer que la croyance et l’incroyance possèdent les mêmes fondements phénoménologiques, qui sont à trouver du côté des questions identitaires. Afin d’y arriver, nous commençons par analyser sa redéfinition de la sécularité afin de comprendre pourquoi l’âge séculier n’est pas en soi un âge irréligieux. Nous montrerons en quoi, selon Taylor, les Occidentaux partagent un même « arrière-plan » moral et spirituel – le « cadre immanent », que nous appréhendons comme le contexte au sein duquel émergent les positions croyantes et athées. Nous présentons ensuite une brève analyse des éléments historiques et phénoménologiques du cadre immanent ainsi que de sa fonction « transcendantale », ce qui nous permet d’expliquer la raison pour laquelle Taylor soutient que la croyance et l’incroyance relèvent avant tout de l’identité morale et des considérations éthiques qui soutiennent notre vision du monde. Ici nous suivons Taylor en affirmant que ce sont toutes deux des expériences vécues qui a priori s’équivalent sur le plan rationnel. Enfin, au cœur de notre réflexion se trouve la mise en valeur d’un concept très important que Taylor développe à partir des travaux de William James, à savoir l’« espace ouvert jamesien ». Cette ouverture, rendue possible par la sécularité elle-même, vise à rendre compte d’un état de lucidité par lequel nous pouvons ressentir la force des deux options. / This paper aims to describe how Charles Taylor articulates his philosophy of religion in his major work, A Secular Age. We argue that belief and unbelief share the same phenomenological fundamentals, which can be found in the constituents of identity. In order to do that, we shall first analyse his redefinition of secularity in order to see how the secular age is not irreligious in itself. What will emerge of this preliminary investigation is the Taylorian idea that all Westerners share the same spiritual and moral “background”, the “immanent frame”, which must be understood as the context in which we form our beliefs. Then we develop an analysis of the historical elements of the immanent frame and of its “transcendental” function, which makes it possible to explain why Taylor conceives belief and unbelief as questions of moral identity. We follow Taylor in arguing that they are both lived experiences of equal rational value. At the heart of our paper, there is an important concept that Taylor has developed from William James’s work, which is the “Jamesian open space”. This openness illustrates a state of lucidity that is characterised by the ability to feel the force of both options, belief and unbelief.

In this study, I have focused on the process for an eventual reunification of North and South Korea. In this process, Korean political, economic, cultural and religious issues are necessarily present. My study focuses on cultural and religious factors. I adopt the German reunification as a case study. The German reunification process provides Koreans with lessons about the negative changes in the status of German women since the German reunification caused extreme instances of the loss of status and economic opportunity for women. German reunification shows that the unequal situation and systems in society were not only due to political positions. Strong religious factors deeply influenced the German mentality. A similar religion-factor is at work in North Korean society which is influenced by Confucianism and in South Korean society which is influenced by Confucianism and conservative Christianity. I argue that religion is one of the major factors in the political culture of Korea, and religion can either assist a fair and equal process for both women and men or it can in a biased way maintain a male-oriented form of reunification. Consequently, the cultural and religious factors in this process of reunification must include an equalization of women and men. This can only take place if Korean women are major participants in the entire reunification process. There is a serious need for a reunification theology which incorporate gender into Korean theology, thus providing a 'feminist reunification theology.' A 'feminist reunification theology' presents basic theological principles that will help build an egalitarian community. There are three important ways to include women's concern for true reunification: 1) The creation of an egalitarian community in work, family and society; 2) The restoration of humanity by healing love and forgiveness through the power of Cross; and 3) The need for religion to be reformed in which a women can be a co-leader in family, church and nation.

A globalizing world is replete with the vulnerable, who are experiencing economic poverty, medical maltreatment, political persecution, and/or cultural misrecognition. The vulnerable are under systematic oppression and domination. Although the wealth of humankind increases continuously, many are excluded from any benefit of this increased wealth. While human beings have achieved significant progress in medical technology, uncountable numbers of people are exposed to a shortage of appropriate medical care. Despite continued expansion of democracy around the globe, the powerless majority and minorities are experiencing ignorance of their differences, culturally and/or politically. This dissertation searches for a viable human rights scheme that will effectively address the systematic oppression and domination of the vulnerable. By addressing oppression and domination of the vulnerable, I focus on overcoming several dichotomies: a dichotomy between transcendence and immanence within human beings, a dichotomy between equality and difference among human beings, and a dichotomy between individual differences and group differences. Those dichotomies have been detrimental to addressing systematic oppression and domination of the vulnerable. With relation to the dichotomy between transcendence and immanence within human beings, I frame the vulnerable as concrete others who have both transcendental dimensions and immanent dimensions. In terms of the dichotomy between equality and difference, my proposal is equality that substantially promotes difference, that is, capability equality and least-gap equality. With regard to the dichotomy between individual difference and group difference, my proposal is multiculturalism based on social individuality. These proposals for overcoming aforementioned dichotomies converge on social multiculturalism. I have argued that equality between groups and equality within groups can best address oppression and domination of concrete others. Specifically, reconfigured basic income guarantee, which includes basic income, public education, public healthcare, and linguistic diversity, is a concrete form of equality within groups that is conducive to promoting equality between groups. Therefore, I think that social multiculturalism based on the reconfigured basic income guarantee is a new, viable version of addressing oppression and domination of the vulnerable.

God never died as scholars of secularization theory from the 1960s and 1970s proposed that he eventually would, but He rather reappeared within the context of Pop music. This work analyzes the lives and music of Yusuf Islam a.k.a. Cat Stevens, Kanye West, Bob Dylan, and George Harrison in order to see how their inner quest for peace brought upon by religious conversion affected their supreme message. Once the artists realized the phenomenal peace found in experiencing personal relationships with the Divine, their music changed so as to inspire others to seek the same greater freedoms from which they benefited upon turning within. These four elite members of secular society did not privatize their faiths, and by sharing their new found beliefs with the world, they turned the minds of millions Godwards.