By James Arthur, Liam Gearon, Alan Sears
@contents: creation an issue for attraction part I: academic, Political and Theological idea 1. Christianity, Citizenship and identification 2. Republican thought, Citizenship and faith part II: demanding situations of historic and Philosophical Interpretation three. Christianity, Citizenship and schooling: From Antiquity to Enlightenment and its Aftermath four. faith, schooling and Extremism: From Totalitarian Democracy to Liberal Autocracy part III: Pragmatic and Pedagogical methods five. non secular religion, Citizenship schooling and the general public sq. 6. Citizenship schooling as Transformation: the probabilities of non secular ways to schooling Biblography
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Additional resources for Education, politics and religion: reconciling the civil and the sacred in education
Sample text
This raises the question of what the implications are of a secular society, and in particular a secular identity. Secular identities Secular is derived from the Latin word sæculum, meaning ‘the present age’. The purely secular dealt with this-worldly objects of space and time, but the eternal was not unrelated to this temporal time. In fact, the supernatural, spiritual and religious were everywhere and were perceived to be completely interwoven with everything. It was Augustine in the fourth century who floated a certain new meaning on how we came to understand the ‘secular’.
In fact, the supernatural, spiritual and religious were everywhere and were perceived to be completely interwoven with everything. It was Augustine in the fourth century who floated a certain new meaning on how we came to understand the ‘secular’. For Augustine, as we have observed, the world was divided into the secular realm and the religious realm. While he maintained that both these realms related to each other, there is, nevertheless, a sharp distinction, at least in theory, between the secular, concerned with the affairs of the world, and the religious, concerned with the affairs of the next world.
Everything is merely about consuming, and the young become concerned solely with their material belongings, comfort and health as the only things that count; indeed the purpose of life is the pursuit of happiness in the here and now, interpreted in material terms. The secular person educated within this system has no other end than their own chosen desires. This renders the ‘secular’ synonymous with arbitrariness and informs modern consumerism and its attendant liberalism. This consumerism is largely an unconscious orientation of life and thought and clearly lacks any articulated or systematic philosophical representation.