The interest in program- and colleges of education- level evaluation and alignment of student learning outcomes to course content has been increasing over the past several decades. Curriculum mapping establishes the links between content and expected student learning outcomes. Curriculum map is an overview of what is taking place in the classroom; and it includes evaluation tools and activities. Social Studies Department, Federal Capital Territory College of Education Zuba, Abuja, recently completed an accreditation exercise by National Commission for Colleges of (...) Education Abuja, Nigeria. The audit reported that there was no match between the student learning outcomes and Social Studies curricula. The purpose of this paper was to align the Nigeria Certificate in Education minimum standards with student learning outcomes to determine gaps and redundancies. The paper also looked at how virtual education enhances curriculum mapping during COVID-19 pandemic. Minimum standards learning outcomes were modified from existing learning outcomes to better align with college learning outcomes and the Social Studies Core and Elective Competencies. All NCE Social Studies courses were mapped to the Social Studies Core and Elective Competencies and assessed to determine the gaps and redundancies. The study used the documentary research method. The purposeful sampling strategy was used to select the research site. Potential gaps were defined as coverage for each competency in about ≤20% of the courses and potential redundancies was considered as coverage of ≥80% of the courses. The mapping exercise revealed gaps; and no redundancies in course content. The findings of the mapping exercises should be used to improve the content provided to NCE Social Studies students at FCT College of Education Zuba, with the overall objective of enhancing the quality of the education provided to those students and helping them to be better students that are prepared for a successful career in Social Studies. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 201-202 [Access article in PDF] Conference on Pure Land Buddhism in Dialogue with Christian Theology James Fredericks Loyola Marymount University As Charlie Parker devotees will attest, improvisation at its most thrilling, if not its most ingenious, is often the result of careful planning. Cannot something similar be said of interreligious dialogue? All our planning and study are best put to use when they suddenly become (...) mere prologue to an encounter that has forced us off the well-trodden path. A dialogue meeting at Loyola Marymount University, September 9-14, 2001, began with much planning and became highly improvisational on September 11th.The roots of this conference go back to discussions between Dennis Hirota and myself in Kyoto in 1998-1999. The two of us are interested in contributing to the future development of Shin Buddhism by placing it in dialogue with Christian theology. The focus here is on Christian theology as one aspect of Christianity's response to the modern world. We are both interested in investigating various theological methods as Christian responses to modernity, and the contributions these methods have made to the reform and renewal of Christian institutions. The ulterior purpose of these investigations is to think in new ways about how a Buddhist "theology" might contribute to the institutional reform and religious renewal of Shin Buddhism.A first dialogue meeting was held at Chikushi Jogakuen University (Dazaifu, Japan) in June of 2000. Participants included faculty from Chikushi Jogakuen, Charlie Hallisey (then of Harvard University), Peter McCormick (International Academy for Philosophy, Liechtenstein), and me (Loyola Marymount University). A second meeting was held at Loyola Marymount in September 2001. For one week, beginning September 6th, meetings were held at the Shin Buddhist temple and a neighboring Roman Catholic parish in the Little Tokyo district of Los Angeles, followed by an academic conference at Loyola Marymount starting on Monday, September 10th. These meetings brought together faculty from Chikushi Jogakuen and Loyola Marymount, Shin Buddhist specialists from the Eastern Buddhist Society in Tokyo, ministers from the Los Angeles Nishi and Higashi Honganji Temples, Charlie Hallisey (Wisconsin), and John Ross Carter (Colgate University). The visiting Buddhists had a chance to meet with the Buddhist-Catholic dialogue group in Los Angeles. Papers were presented on a number of subjects, including (1) Christian theology's [End Page 201] contribution to institutional reform and religious renewal in recent Roman Catholic history and its implications for Shin Buddhism in both the United States and Japan; (2) theological method and moral theology in relation to end of life issues from both a Shin and Christian perspective; (3) truth and history in interreligious understanding; (4) Shin Buddhism, Christianity and religious responses to social discrimination; and (5) Christian theology as a stimulus to the development of a Shin Buddhist theology.On the morning of September 11th, dialogue as formal academic presentations ended and dialogue as spontaneous improvisation began. With U.S. air transportation closed down by the federal government, prospects for return flights to Japan were indefinitely postponed. A planned outing to watch Ichiro Suzuki (of the Seattle Mariners) play the Angels had to be canceled (Anaheim stadium was also closed). Instead, Christians and Buddhists, Americans and Japanese suddenly were brought together in ways they could not have predicted and began to improvise. The campus ministry of Loyola Marymount organized an impromptu mass for the entire university on the evening of September 11th. The Buddhist visitors were given a place of honor at the liturgy and publicly welcomed as guests of the Catholic community. The psalm response for the mass was a musical setting of the words, "Shepherd me oh Lord, beyond my wants, beyond my fears, from death into life." In the days that followed, this text became the basis for very affecting conversations among the Buddhists and the Christians in response to the terrorist attacks. From the Shin perspective, Buddhists were able to bring a depth of meaning to these words even as they were interested in what the psalm might mean to Christians.Like improvisation in jazz, interreligious dialogue is sometimes at its... (shrink)

Chemistry and biochemistry in Germany was notably affected by the dismissal and emigration of Jewish scientists. The expulsion of Jewish scientists aided to significantly reduce the international regard for German science, particularly in biochemistry, physical chemistry, and quantum chemistry, after 1945. In most cases remaining scientists adjusted quickly after 1933 to the new political circumstances, with a few exceptions. A number of them even actively supported the politics of National Socialism. This fact as well as the common stance to forget (...) the 12 years of National Socialist rule complicated the exchange of international scientific knowledge after 1945 and delayed affiliation of the weakened fields of research to the level of international research. (shrink)

En vue d'une approche mystique de l'Apocalypse - qui n'est pas celle d'extases et de visions présumées - il faut tenir compte de la situation d'une expérience liturgique, du langage typique et du symbolisme de l'auteur qui réussit à communiquer ainsi un sens qui s'ajoute au discours conceptuel. On rencontre ainsi dans la première partie du livre le Christ ressuscité. Jean en a une expérience directe: la voix du Christ est «telle une trompette» et Jean se retourne «pour regarder la (...) voix»: l'expression symbolique, à première vue contradictoire, élève au-delà du niveau conceptuel, incitant à un contact face à face avec le Christ ressuscité qui parle, plus intense que celui des apparitions pascales et dans la ligne de la transfiguration. Dans la seconde partie, la «porte ouverte dans le ciel» met en contact avec Dieu «siégeant sur le trône» : l'auteur ne le décrit pas, mais il en inculque une expérience directe quand il affirme que le personnage assis sur le trône correspond, à le regarder, à l'aspect des pierres précieuses . Le Christ comme arnionsurpasse, par la présentation symbolique qui en est faite , le niveau conceptuel en ouvrant l'accès à une expérience directe: on perçoit que l'arnion, en tant que «au milieu du trône et des quatre animaux, au milieu des anciens» , exerce une fonction centrale dans l'histoire du salut; l'expression contradictoire, «un agneau se dressait qui semblait immolé» , inc. (shrink)

Purpose. The paper is aimed to explicate a recently emerging anthropological model of homo eudaimonicus from its secular framework perspective. Theoretical basis. Secularity is considered in three aspects with reference to Taylor’s and Habermas’ ideas: as a common public sphere, as a phenomenological experience of living in a Secular Age, and as a background for happiness to become a major common value among other secular values in the Age of Authenticity. The modifications of happiness interpretation are traced from Early Modernity (...) till nowadays. The preconditions of the contemporary appeal to Aristotle’s eudaimonic theory of happiness are elucidated. The main characteristics of homo economicus anthropological model and reasons for its collapse in the contemporary world are analyzed. Specificities of the contemporary interpretations of eudaimonia are described with reference to the works of MacIntyre, Haybron, Hamilton, Kekes, Melnick, and others. A moral foundation and a behavioral strategy of homo eudaimonicus model are expounded and the role of this model in the life of a contemporary individual person and society is revealed. Originality. For the first time in the Ukrainian philosophical discourse, it is shown how secular ethics enables the rise of a new homo eudaimonicus model within a sphere of secularity; and it is argued that homo eudaimonicus is the result of overcoming the values crisis. It is revealed how homo eudaimonicus along with being descriptive becomes also a normative model of a new effective behavior strategy of a contemporary person facing the current social, economic, political, and environmental challenges. Conclusions. According to the contemporary interpretation, happiness as eudaimonia is a combination of the good life and the meaningful life; it is a human flourishing in this world through the accomplishment of a person’s life plan in the sphere of secularity. Homo eudaimonicus manifests the overcoming of values crisis and the rediscovery of purpose and meaning, this time on the secular basis. Homo eudaimonicus implies the realization of a person’s project of a happy and fulfilling life through moral behavior and socially useful activities. (shrink)

Ingolf U. Dalferth studies the complexity of this procedure in three thought processes which deal with the central concepts in the Christian understanding of malum as privation (a lack of good), as evil-doing and as a lack of faith.

McKenna’s version of non-ideal inquiry epistemology combines pessimism about the epistemic capacities of individuals with certain forms of optimism about the influence of social institutions on our epistemic lives. I suggest that the latter may amount to a problematic idealisation of the sort McKenna is trying to steer epistemology away from; moreover, a more thoroughgoing pessimism about the epistemic influence of institutions may make it clearer why we should value and strive for a degree of intellectual autonomy, even if this (...) is limited in scope and comes at a cost. I close by briefly considering two proposals that an inquiry epistemology that takes these points on board might make. (shrink)

This very brief paper provides plausible answers to the two residual questions that Jamie Tappenden states, but leaves unanswered, in his 2024 paper ‘Following Bobzien: Some notes on Frege’s development and engagement with his environment’, namely, why Frege read Sigwart’s Logik and what caused Frege to read Prantl.