Titlebook: Christianity and Moral Identity in Higher Education; Perry L. Glanzer,Todd C. Ream Book 2009 Perry L. Glanzer and Todd C. Ream 2009 Christ

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https://doi.org/10.1007/978-3-030-34216-6 Reuben summarized a dilemma.. Modern universities, she observed, never abandoned their traditional moral aims. Despite moral pluralism, they continue to claim that they “should prepare their students to live ‘properly’ and contribute to the betterment of society.”. The problem, she argued, is that

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Laura E. Kilpatrick,Nicholas D. Hollidaycation grounded in some form of humanism. For example, in a previous chapter, we critiqued Derek Bok’s approach, but other options also exist. These next three proposals are much more realistic about their possible limitations. The three approaches we will review in this chapter are what we call com

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Von der Er?ffnungs- zur Schlu?bilanz not be surprised at this development. We should not expect to find many state-sponsored universities with common moral ideals in pluralistic liberal democracies (except perhaps at military academies and other unique forms of institutions). Instead, we would offer that such common moral ideals are b

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,Brandschutzma?nahmen bei Wohngeb?uden,aith and learning.. In fact, integration language and the implied task have become the hallmark of serious Christian institutions. For instance, David Dockery writes, “The integration of faith and learning is the distinctive characteristic of Christian higher education.”. Despite the important contr

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,Brandschutzma?nahmen bei Wohngeb?uden,ision of Christian humanism would mean that an institution’s moral purpose would extend beyond shaping good professionals or citizens, but it would not neglect these identities. Instead, it would understand these identities as minor loves that should be shaped in light of love for God. This chapter