Bio: Ion Croitoru is an academic researcher. The author has contributed to research in topic(s): Value (ethics) & Sign (semiotics). The author has an hindex of 2, co-authored 10 publication(s) receiving 15 citation(s).
Topics: Value (ethics), Sign (semiotics), Religious education, Sociology of scientific knowledge, Morality
Abstract: The human faith of each man, related to the complex of individual tendencies and aspirations, generated by the intimacy with God's word, and social, cultural and political realities, can define the entirety of the condition of the human being The polyvalent patrimony of the psychological structure through interaction with external factors, but not outside a Supreme paradigm, determines the human being's condition in terms of personal development and positive dialogue with The Supreme Being, with the others and with the environment In the curricular area Man and society, religion classifies and structures the educational contents in terms of value and morality, which are Christian for the Romanian The moral-religious education has profound educational connotations, because knowing your own values represents a kind of cultural guarantee, a sign of civism and culturality Therefore, the reconsideration of the goals of moral-religious education finalities reflects the educational ideal in relation to the area of its real possibilities of substantiation, meaning the transition from a narrow and subjective vision to a wide one, with an extensive opening, and objective This type of education determines the conviction that the spiritual world, as a whole, is a reality above the common perception by the senses, and provides the resources needed to rise over one's immediate fact filled with non-value (through the capacity to vibrate at supra-sensual) The levels of existence revealed by moral-religious education lead, through successive semantic restorations, to a lucid exploration or to the transformation of the real world, so that the moral-religious education is conceived as a process meant to develop the pupils’ native capabilities and to help them acquire a set of authentic values
07 Dec 2020
Abstract: Although scientific research is in full bloom regarding, for instance, the environment, the fact of creation cannot be ignored either, even if some scientists deny it, while others ascertain it, albeit from perspectives, however, foreign to the patristic vision specific of the Orthodoxy. Consequently, the limits of cosmology are structured as well by Christian theology, which shows that the study of the world, guided by laws of physics in a limited framework, is carried out inside the creation affected by the consequences of the primordial sin, so that the reality of the world before sin is known only to those who reach spiritual perfection and holiness, therefore, from an eschatological perspective, since they, too, go through the moment of separation of the soul from the body, waiting for the general resurrection. Therefore, a new way of being is affirmed in the Orthodox Church, by the personal experience of each believer, which is a transformation on the personal and cosmic level, according to Jesus Christ’s resurrected body, which means the reality of a new physics, which concerns both the beginning of the universe, but also its new dimension, at the Lord’s Second Coming, when heaven and earth will be renewed by transfiguration. Regarding the existence of the universe, the differences are given by the perceptions of two cosmologies. Thus, the theonomous cosmology highlights man’s purpose on earth, the necessity of moral and spiritual life, and the transfiguration of creation, explaining God’s presence in His creation, but also His work in it, namely the transcendence and the immanence in relation to the creation. The autonomous cosmology engenders the evolutionist theory, which leads to secularism and, consequently, to the gap between the contemporary man’s technological progress, and his spiritual and moral regress. Today, more scientists are turning their attention also to the data of the divine Revelation, the way it makes itself known by its organs, the Holy Scripture and the Holy Tradition, in the one Church, which will mean a deepening of the dialogue between science and theology in favour of the man from everywhere and from the times to come.
10 Jan 2019
Abstract: Dans l’instabilité du climat politique du début du XVIIIème siècle, le métropolite Anthime d'Ivir écrivait un livre de conseils politiques pour le jeune prince chrétien de Valachie Etienne (Stefan) Cantacuzène. Le message du livre est celui d'un évêque qui envisageait pour le prince un règne de justice et de bonté envers ses sujets, mais aussi une habileté politique en matière de politique étrangère, dans le contexte de la domination ottomane. En conséquence, le message de ce livre n 'était pas seulement valable pour Cette époque-là, mais il reste aussi valable pour le présent.
Abstract: Engaging yourself into the process of self-discovery and human values knowledge means to be deeply involved in an on-going quest, to oscillate between the desire and the desirable, but also to build the fundament of an education through the real values. In this respect, the paper emphasizes on a model that founds its antecedents in the reformatting actions of the teachers and initiators of educational sciences, who have formulated various concepts in the area of humanistic pedagogy, in the post-modern era. The main poles of this pedagogical model consisted of: (a) trainer (teacher); (b) beneficiary of the formative activity (pupil / student); (c) objectives and results of the training process; (d) illustrative and procedural content of education; (e) ways of semantic re-storage; (f) ways of semantic establishment; (g) assessment and pedagogical activities related to content transfer and ways of understanding; (h) application of the hexadic model - by reporting the subject to art and his/her emancipation by emphasizing on the moral values.The approach of the aesthetics and moral education by applying the hexadic model has been performed on different students / teachers categories that came from the areas of educational sciences, theology, art education and musical pedagogy, but also on pre-primary and primary teachers, taking into account the use of technology (informational support). A proper feedback was registered, being strongly linked to a better understanding of the keyword culture, but also to the ability for acting and judging based on the aesthetic and moral values.
25 Jun 2019
01 Apr 2007
Abstract: (2007). The Language of God: A Scientist Presents Evidence for Belief. Baylor University Medical Center Proceedings: Vol. 20, No. 2, pp. 198-199.
Abstract: RESUMO Instituicoes de Ensino Superior de todo o mundo foram afetadas pela pandemia da Covid-19. O prolongamento das medidas de distanciamento fisico entre pessoas impoe a adaptacao do ensino presencial ao formato remoto. Isso exige planejamento e consideracao as condicoes de estudantes e professores. Neste artigo, sao propostas diretrizes para orientar o trabalho de gestores universitarios ao avaliarem as dificuldades e limitacoes impostas pela situacao emergencial decorrente da pandemia, bem como lidarem com elas, de maneira a promover condicoes de trabalho e pedagogicas, viaveis e seguras, a professores e estudantes. Tais diretrizes sao baseadas em uma concepcao de Ensino Superior orientada para o desenvolvimento da capacidade de atuacao profissional (em oposicao a transmissao de conteudo). Sao tambem baseadas em variaveis que interferem no processo educacional.
01 Dec 1993
Abstract: ly considered, a system of like parabolas similarly placed, or any one of an infinity of systems of curves, is as simple as the system of straight lines. Again, motions and forces are combined according to the principle of the parallelogram, and a parallelogram appears to us a very simple figure. Yet the whole system of parallelograms is no more simple than any relief-perspective of them, or than any one of an infinity of other systems. As Sir Isaac Newton well said, geometry is but a branch of mechanics. No definition of the straight line is possible except that it is the path of a particle undisturbed by any force; and no definitions of parallels, etc. are possible which do not depend upon the definition of equal distances as measured by a rigid body, or other mechanical means. Thus, in dynamics, the natural ideas of the human mind tend to approximate to the truth of nature, because the mind has been formed under the influence of dynamical laws. Now, logical considerations show that if there is no tendency for natural ideas to be true, there can be no hope of ever reaching true inductions and hypotheses. So that philosophy is committed to the postulate,—without which it has no chance of success,—[. . .] Psychology has only lately become a positive science, and in my humble opinion the new views are now carried too far. I cannot see, for example, why psychologists should make such a bugbear of “faculties.” If in dynamics it has proved safe to rely upon our natural ideas, checked, controlled, and corrected by experience, why should not our natural ideas about mind, formed as they certainly have been under the influence of the true laws of mental action, be likely to approximate to the truth as much as natural ideas of space, force, and the like have been found to do? Upon this point, I must confess to entertaining somewhat heterodox opinions. The Herbartian philosophy, with the mode of reasoning which leads to it, seems to me thoroughly unsound and illusory,—though I fully admit the value and profundity of some of the suggestions of that philosophy. But to trust to such reasoning in the slightest degree seems to me ever so much less safe than trusting to one’s native or natural notions about mind, though these no doubt need to be modified by observation and experiment. For my part it seems to me that the elementary phenomena of mind fall into three categories. First, we have feelings, comprising all that is immediately present, such as pleasure and pain, blue, cheerfulness, and the feeling which arises upon the contemplation of a complete theory. It is hard to define what I mean by feeling. If I say it is what is present, I W r i t i n g s o f C . S . P e i r c e 1 8 9 0 – 1 8 9 2 96 shall be asked what I mean by present, and must confess I mean nothing but feeling again. The only way is to state how any state of consciousness is to be modified so as to render it a feeling, although feeling does not essentially involve consciousness proper. But imagine a state of consciousness reduced to perfect simplicity, so that its object is entirely unanalyzed, then that consciousness reduced to that rudimentary condition, unattainable by us, would be a pure feeling, and not properly consciousness at all. Let the quality of blue, for example, override all other ideas, of form, of contrast, of commencement or cessation, and there would be pure feeling. When I say that such impossible states exist as elements of all consciousness, I mean that there are ideas which might conceivably thus exist alone and monopolize the whole mind. Besides feelings, we have in our minds sensations of reaction, as when a person blindfold suddenly runs against a post, when we make a muscular effort, or when any feeling gives way to another feeling. Suppose I had nothing in my mind but a feeling of blue, which were suddenly to give place to a feeling of red; then, at the instant of transition there would be a sense of reaction, my blue life being transmuted to red life. If I were now also endowed with a memory, that sense would continue for some time. This state of mind would be more than pure feeling, since in addition to the feeling of red a feeling analogous to blue would be present, and not only that but a sense of reaction between the two. This sense of reaction would itself carry along with it a peculiar feeling which might conceivably monopolize the mind to the exclusion of the feelings of blue and red. But were this to happen, though the feeling associated with a sense of reaction would be there, the sense of reaction as such would be quite gone; for a sense of reaction cannot conceivably exist independent of at least two feelings between which the reaction takes place. A feeling, then, is a state of mind having its own living quality, independent of any other. A sense of reaction, or say for short a sensation, is a state of mind containing two states of mind between which we are aware of a connection, even if that connection is no more than a contrast. No analysis can reduce such sensations to feelings. Looking at the matter from a physiological point of view, a feeling only calls for an excited nerve-cell,—or indeed a mere mass of excited nerve-matter without any cell, or shut up in any number of cells. But sensation supposes the discharge or excitation of a nerve-cell, or a transfer of excitement from one part of a mass of nerve-matter to another, or the spontaneous production or cessation of an excited condition. 22. Architecture of Theories. Initial Version, 1890 97 Besides feelings and sensations, we have general conceptions; that is, we are conscious that a connection between feelings is determined by a general rule; or, looking at the matter from another point of view, a general conception is the being aware of being governed by a habit. Intellectual power is simply facility in taking habits and in following them in cases essentially analogous to, but in non-essentials widely remote from, the normal cases of sensation, or connection of feelings, under which those habits were formed. The one primordial law of mental action is a tendency to generalization; that is, every connection between feelings tends to spread to neighboring feelings. If you ask what are neighboring feelings, it is like the question that was answered by the parable of the Good Samaritan. A neighboring feeling is simply a connected feeling. These connections are of two kinds, internal or manifest, and external or occult. A feeling is manifestly connected with feelings which it resembles or contrasts with; the connection is merely an identity of feeling. A feeling is occultly connected with feelings bound to it by some external power, as the roll of thunder with the flash of lightning. The mental law belongs to a widely different category of law from physical laws. A physical law determines that a certain component motion must take place, otherwise the law is violated. But such absolute conformity is not required by the mental law. It does not call for any definite amount of assimilation in any case. Indeed such a precise regulation would be in downright conflict with the law. For it would instantly crystallize thought and prevent all further formation of habit. The law of mind makes something the more likely to happen. It thus resembles the “non-conservative” forces of physics, such as viscosity and the like, which are due to chance encounters of molecules.
01 Jan 2016
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24 May 2021
Abstract: The covid-19 pandemic period has not yet passed. Learning activities are carried out online or through distance learning. Distance learning requires teachers to assign tasks to children to keep learning from home every day. This research aims to see how assignment approaches affect the development of religious and moral values in early childhood in IT ADAR PAUD institutions during the Covid-19 pandemic. This study examines the significance test between the independent variables of the assignment system and the dependent variable of early childhood religious and moral values using quantitative correlation research of product-moment through the t-test. The significance value of 0.753 is greater than 0.05, as shown by the t-test. As a result, it can be inferred that the assignment process has an effect on facets of religious and moral values formation in early childhood during the Covid-19 pandemic period. It is expected that educators in the pandemic period will continue to use the assignment method to ensure that facets of children's religious and moral beliefs evolve with time.