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Published in 1987: The Play of the Wether is an English interlude
or morality play from the early Tudor period. represents the Roman
deity Jupiter on earth asking mortals to make cases for their
preferred weather following heavenly dissension among the gods. It
is the first published play to nominate "The Vice" on its title
page.
Published in 1987: The Play of the Wether is an English interlude
or morality play from the early Tudor period. represents the Roman
deity Jupiter on earth asking mortals to make cases for their
preferred weather following heavenly dissension among the gods. It
is the first published play to nominate "The Vice" on its title
page.
"Does theology have any relevance to the problem of life and
death?" According to John Heywood Thomas the answer is an
unequivocal yes. A largely personal expression of this conviction
precedes the argument's exposition, which is then stated first of
all quite generally - that nothing human is alien to theology's
concern. Three main issues are considered: the unborn life, death
as an event in life, and the possibility of global death. The issue
of a life before birth is a complex problem, requiring as much
awareness of philosophical issues as of relevant empirical factors.
The same kind of multifaceted thinking is needed in confronting the
issue of death, an inescapable topic for theology. If death is an
event in life what does it reveal about the meaning of life? And
what of the very human action of the funeral? After a discussion of
the complex issues involved the argument returns to the global
reference of theology. Two areas of concern are singled out to show
that the theologian can offer guidance in debate: the environmental
crisis and the threat of nuclear war.
Each one of us has views about education, how discipline should
function, how individuals learn, how they should be motivated, what
intelligence is, and the structures (content and subjects) of the
curriculum. Perhaps the most important beliefs that (beginning)
teachers bring with them are their notions about what constitutes
"good teaching". The scholarship of teaching requires that
(beginning) teachers should examine (evaluate) these views in the
light of knowledge currently available about the curriculum and
instruction, and decide their future actions on the basis of that
analysis. Such evaluations are best undertaken when classrooms are
treated as laboratories of inquiry (research) where teachers
establish what works best for them. Two instructor centred and two
learner centred philosophies of knowledge, curriculum and
instruction are used to discern the fundamental (basic) questions
that engineering educators should answer in respect of their own
beliefs and practice. They point to a series of classroom
activities that will enable them to challenge their own beliefs,
and at the same time affirm, develop, or change their philosophies
of knowledge, curriculum and instruction.
While in many university courses attention is given to the human
side, as opposed to the technical side of engineering, it is by and
large an afterthought. Engineering is, however, a technical,
social, and personal activity. Several studies show that
engineering is a community activity of professionals in which
communication is central to the engineering task. Increasingly,
technology impacts everyone in society. Acting as a professional
community, engineers have an awesome power to influence society but
they can only act for the common good if they understand the nature
of our society. To achieve such understanding they have to
understand themselves. This book is about understanding ourselves
in order to understand others, and understanding others in order to
understand ourselves in the context of engineering and the society
it serves. To achieve this understanding this book takes the reader
on 12 intellectual journeys that frame the big questions
confronting the engineering professions.
The intention of this book is to demonstrate that curriculum design
is a profoundly philosophical exercise that stems from perceptions
of the mission of higher education. Since the curriculum is the
formal mechanism through which intended aims are achieved,
philosophy has a profound role to play in the determination of
aims. It is argued that the curriculum is far more than a list of
subjects and syllabi, or that it is the addition, and subtraction,
of items from a syllabus, or whether this subject should be added
and that subject taken away. This book explores how curricular aims
and objectives are developed by re-examining the curriculum of
higher education and how it is structured in the light of its
increasing costs, rapidly changing technology, and the utilitarian
philosophy that currently governs the direction of higher
education. It is concluded that higher education should be a
preparation for and continuing support for life and work, a
consequence of which is that it has to equip graduates with skill
in independent learning (and its planning), and reflective
practice. A transdisciplinary curriculum with technology at its
core is deduced that serves the four realities of the person, the
job, technology, and society.
All educators bring to their work preconceived ideas of what the
curriculum should be and how students learn. Seldom are they
thought through. Since without an adequate philosophical base it is
difficult to bring about desirable changes in policy and practice,
it is necessary that educators have defensible philosophies of
engineering education. This point is illustrated by recent debates
on educational outcomes which can be analysed in terms of competing
curriculum ideologies. While these ideologies inform the
development of a philosophy of engineering education they do so in
light of a philosophy of engineering for such a philosophy focuses
on what engineering is, and in particular how it differs from
science. This is addressed in this study through consideration of
the differences in the modes of abstraction required for the
pursuit of science on the one hand, and the pursuit of engineering
design, on the other hand. It is shown that a philosophy of
engineering is not a philosophy of science or a philosophy of
engineering education, but it is from a philosophy of engineering
that a philosophy of engineering education is drawn. Uncertainty is
shown to be a key characteristic of engineering practice. A way of
formulating a philosophy of engineering is to consider it through
the classical prism that splits the subject into five divisions,
namely epistemology, metaphysics, logic, ethics aesthetics.
Additionally, "behaviour" also characterizes the practice of
engineering.
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