This book calls for an expanded vision of holistic education that emphasizes togetherness and harmony through the discovery of oneself, others, and the larger society. It brings together teachers’ voices, experiences, and practices for such an education with Southern Knowledge, philosophy and ideologies proposed by Indian philosophers and spiritual leaders like Aurobindo, the Dalai Lama, Gandhi, Krishnamurti, and Tagore. The book reconceptualizes and extends UNESCO's "Learning To Live Together" to emphasize "Learning to Live Together Harmoniously" (LTLTH) and develops a novel conceptual framework for it. The book also explores how LTLTH can be translated into practice; calling for a continuum of harmonious lived experiences created through experiential and project based pedagogy, systems and processes for autonomy and autonomous behaviour regulation, empathetic teacher student relations, schoolwide ethos of harmonious living, and teachers’ ways of living and being.

Philosophising, as Spinoza conceives it, is the project of learning to live joyfully. This in turn is a matter of learning to live together, and the most obvious test of philosophical insight is our capacity to sustain a harmonious way of life. Susan James defends this interpretation and explores Spinoza's influence on contemporary debates.

The Theme for which the UNESCO convened from 5 to 8 September 2001 in Geneva the 46th session of the International Conference on Education (ICE), organised by the UNESCO s International Bureau of Education, was Education for All for Learning to Live Together. Contents and Learning, Strategies Problems and Solutions . The ICE brought together over 600 participants from 127 countries, including in particular 80 ministers and 10 vice-ministers of education, as well as representatives of inter-governmental and nongovernmental organisations. The themes of ICE are very relevant all over the world with regard to the necessity and complexity of living together as well as the role and limitations of education in this respect.

A bold reevaluation of Spinoza that reveals his powerful, inclusive vision of religion for the modern age Spinoza is widely regarded as either a God-forsaking atheist or a God-intoxicated pantheist, but Clare Carlisle says that he was neither. In Spinoza’s Religion, she sets out a bold interpretation of Spinoza through a lucid new reading of his masterpiece, the Ethics. Putting the question of religion centre-stage but refusing to convert Spinozism to Christianity, Carlisle reveals that “being in God” unites Spinoza’s metaphysics and ethics. Spinoza’s Religion unfolds a powerful, inclusive philosophical vision for the modern age—one that is grounded in a profound questioning of how to live a joyful, fully human life. Like Spinoza himself, the Ethics doesn’t fit into any ready-made religious category. But Carlisle shows how it wrestles with the question of religion in strikingly original ways, responding both critically and constructively to the diverse, broadly Christian context in which Spinoza lived and worked. Philosophy itself, as Spinoza practiced it, became a spiritual endeavor that expressed his devotion to a truthful, virtuous way of life. Offering startling new insights into Spinoza’s famously enigmatic ideas about eternal life and the intellectual love of God, Carlisle uncovers a Spinozist religion that integrates self-knowledge, desire, practice, and embodied ethical life to reach toward our “highest happiness”—to rest in God. Seen through Carlisle’s eyes, the Ethics prompts us to rethink not only Spinoza but also religion itself.

Education is in a constant state of renewal internationally where it responds to a number of pressing social, political and cultural issues. Processes of globalization, a number of conflicts and acts of terror, economic and environmental crises have led to large waves of migration and asylum seekers arriving in countries with the hope of finding safer and more stable places to settle. This, in turn, has led to cultural and religious pluralism being a key characteristic of many societies with corresponding issues of belonging and identity. As well, for many people, there has been a shifting influence of and allegiance away from traditional religious frameworks with the emergence of new religious movements, both peaceful and violent, and a rise in popularity of spirituality and non-religious worldviews which provide alternate frameworks for living healthy and ethical lives. In order to prepare today’s student for tomorrow’s world, one which is confronted by a range of risks and crises and which is being shaped by rapidly changing technologies, educators and researchers are investigating new ways of equipping students to deal with these challenges and opportunities, including the nurturing of spiritual wellbeing. This book brings together the voices of many experienced educators to discuss ways to re-enchant education and re-enliven learning programs in response to these 21st century issues in an increasingly global and interconnected world. It examines a range of international contexts, including secular and religious educational settings, and provides an avenue for visionary voices that identify problems and offer solutions to help shape a more promising education system that will prepare children more constructively and beneficially to flourish in their future worlds.

The internationally focused Dictionary of Museology reflects the diversity of cultural and disciplinary approaches to theory and practice in the museum field today. The museum world is changing rapidly, and the characteristics and social roles of the world’s approximately 100,000 existing museums are constantly evolving. In addition to their traditional functions of preservation, research and communication, museums are increasingly addressing issues related to social inclusion, human rights, sustainable development and finances, all of which are explored in this dictionary. Drawing on the support of an international editorial committee, including influential figures from the US, Canada, Brazil, Japan, Spain, Germany, France and the UK, this collaborative work produced by over 100 researchers from around the world provides an overview of this unique field by defining over 1,000 terms relating to museology. The Dictionary of Museology is intended for a broad spectrum of museum professionals, academics, researchers and students. The book will be especially useful to those working with international partners, since a common lexicon that conveys the complex reality of current social and cultural values is particularly vital for those working across borders.

Faith Lies: 7 Incomplete Ideas That Hijack Faith and How to See Beyond Them is for people noticing the cracks in the foundation of their faith as well as those who feel they have been hurt or discarded by a God or a faith that just does not make sense. Faith lies are those seemingly required religious ideas or spiritual beliefs that are often confusing and rarely helpful. LIE 1 -- The Bible is the Literal Word of God -- The Bible is not the written record of God’s dictation. God was most certainly the inspiration for the Bible, but not the medium. People were the medium—they did the storytelling, the writing, the selecting, and the interpretation that resulted in the Bible. The Bible is not God’s Bill of Rights and Constitution. Rather, it is a divinely inspired story of progression that should open things up rather than constrict and regulate. LIE 2 -- God is Angry and Doesn’t Like Me--Especially When I Sin -- Instead of perceiving God as a loving parent, many of us understand God as a cosmic scorekeeper, intent on our purification. Understanding God as a loving parent not only requires a reframing of our perception of God but also invites us to see each other and ourselves as beloved children. LIE 3 -- The Devil is God’s Counterpart -- This is the bad idea that the Bible presents a continuous, consistent narrative about the devil. It simply does not. Moreover, when we string together what we actually have--disparate statements about satan made by different people, from different places, languages, cultures, and times--we arrive at the strange notion that there is a “good” god who is responsible for the “good” things in our lives and a “bad” god (satan) who handles the “bad” stuff. LIE 4 -- I Am Supposed to Protect and Defend God and My Faith -- There are real tensions and conflicts around the globe today that are built on the notion that as people of faith, one of our jobs is to defend our faith or our God. Rather than settling for a god who needs our protection, we can follow the powerfully divine thread of moving “beyond the tribe” that is found throughout the Bible. LIE 5 -- There is One Right Way to Believe and One Right Way to Behave -- One of the root lies of fundamentalism--in all faiths--is the notion that true faith is defined by believing the right things and acting the right way. Isn’t it more likely that we are all part of a diverse creation that flows from a God that cannot be contained by any one belief or behavior? LIE 6 -- Faith is a Private Matter -- Much like whom we voted for in the last election or how much money we make, people have wrongfully accepted the idea that faith is a private matter and not to be shared with others. The spiritual life has always been a communal life. We require others to undertake our journey, and others need us, too. LIE 7 -- Real Faith is Blind Belief -- The idea that true faith has no doubts or questions creates a powerless and impotent faith that discourages critical thinking and fosters the ridiculous assumption that science and faith are unrelated. Real faith actually requires doubt, criticism, and exploration in order to change us—let alone change the world. While the loud voices at the margins adamantly declare faith either completely irrelevant or capable of being contained in one narrow ideology, most people get lost in the mix, feeling no certainty or comfort in either direction. Faith Lies deconstructs the terrible notion that faithlessness and fundamentalism are our only options.

With modern globalization and technological improvements, people from different cultural backgrounds have more opportunity to interact. These differences can be seen across various communities, from familial to organizational, so peacekeeping strategies become essential when navigating global communities. Since these various cultures collect in schools, teaching students to become peacemakers by encouraging skills that include intercultural communication, intercultural sensitivity, and intercultural competence are essential for structuring a peaceful and harmonious society. Empowering Multiculturalism and Peacebuilding in Schools is an essential research publication that provides comprehensive research on peacebuilding and multiculturalism in terms of educational organizations as well as the skills that need to be taught to students in order to promote peaceful interaction and inclusivity. Featuring a wide range of topics such as cyberbullying, restorative instruction, and intercultural education, this book is ideal for teachers, academicians, administrators, principals, professional development experts, curriculum designers, researchers, managers, and students.

Through conversations and connections Joy Mead explores the true meaning of community - beyond the jargon of 'community cohesion' and the 'Big Society'. Includes conversations with Satish Kumar, Sir Peter Maxwell Davies, Lesley Saunders, Julia Ponsonby, Stephen Raw and others.

This report examines how curriculum content can be adjusted to tomorrow's needs and whether student assessment and teacher training can help make curricula more relevant.