Sentences with phrase «model of education in»

Much of the criticism of the Common Core should be understood against the backdrop of an increasingly industrial model of education in the U.S., in which educating whole persons for lifelong growth is replaced by a view of education as just another industrial sector, on a par with any other sector.

But the capacity issue is one that states will have to deal with anyway, especially as we move to the Hollywood Model of Education in which the traditional district model is ditched altogether; this is because states will have to expand its capacity in order to better oversee the variety of schools that will fall under its oversight.

Within this letter, he makes a compelling argument for the need for more Black male teachers on all levels of the K - 12 model of education in this country.

In short the industrialization model of education in the U.S. is bad for kids, but can not be blamed on NCLB.

Competency - based education, or CBE, is a model of education in which credits are awarded based on the demonstration of content mastery, rather than on seat time.

In 2011, we implemented two year school program, which was designed on the basis of several years» research on various curatorial programs, analysis of curatorial practices, consultations with relevant national and international experts, and an evaluation of the past program and consideration of effective models of education in the field of contemporary visual arts and theories.

Not exact matches

But even Gates, a vocal advocate for uplifting those in the developing world, has said the old - school model of education doesn't always cut it.

However, I think some of the problems in education — that I can see — stem from the funding of a certain education model and therefore, the continual production of the same sorts of outcomes.

It is, perhaps, the biggest vote of confidence in the MOOC model to date, and indicates that MOOCs may yet have an important place in higher education.

Here is where Nelson, of St. John's, has a point (though he didn't actually make it): Economics is tough to apply to education because it uses an economic model not found anywhere else in the wild.

A quick aside as to why Stratechery doesn't have an app, then a review of Apple's educational event, and why the company's business model limits it in education relative to Google.

Darin Kingston of d.light, whose profitable solar - powered LED lanterns simultaneously address poverty, education, air pollution / toxic fumes / health risks, energy savings, carbon footprint, and more Janine Benyus, biomimicry pioneer who finds models in the natural world for everything from extracting water from fog (as a desert beetle does) to construction materials (spider silk) to designing flood - resistant buildings by studying anthills in India's monsoon climate, and shows what's possible when you invite the planet to join your design thinking team Dean Cycon, whose coffee company has not only exclusively sold organic fairly traded gourmet coffee and cocoa beans since its founding in 1993, but has funded dozens of village - led community development projects in the lands where he sources his beans John Kremer, whose concept of exponential growth through «biological marketing,» just as a single kernel of corn grows into a plant bearing thousands of new kernels, could completely change your business strategy Amory Lovins of the Rocky Mountain Institute, who built a near - net - zero - energy luxury home back in 1983, and has developed a scientific, economically viable plan to get the entire economy off oil, coal, and nuclear and onto renewables — while keeping and even improving our high standard of living

Through real estate I feel I'll be able to have the freedom to make my own path; choose what type of business model i see could work; education myself in the subjects that are actually important in life; and finally the ability to choose family over work as opposed to hoping to find time for family.

Professor and Director of the Institute for Behavioral and Household Finance (IBHF) at Cornell University The mission of the IBHF is research and education in the areas of behavioral finance and household finance with the goal of better understanding and modeling financial behavior.

Whereas Australia has made Asia an important focus of its national curriculum, Canada, where education is a provincial matter, could follow the model practiced in the US, where a network of universities across the country acts as hubs for teachers to deepen their understanding of Asian geography, history, social studies and arts, so they can introduce that content into their classrooms.

And in 2015, Duncan, Obama's secretary of education, pointed to his old friend's district as a national role model and invited Runcie to speak at a White House panel called «Rethink School Discipline.»

students in social and church placements in their first semester onward; it involved the entire faculty as well as field supervisors in a process of collaborative learning; and it was based on the clinical pastoral education model.

Of course, homeschooling, the ultimate in putting parents in charge of their children's education and the historical model which worked for 230 years, is legal and practiced in all fifty stateOf course, homeschooling, the ultimate in putting parents in charge of their children's education and the historical model which worked for 230 years, is legal and practiced in all fifty stateof their children's education and the historical model which worked for 230 years, is legal and practiced in all fifty states.

In current discussions of the nature and purpose of theological education Edward Farley has invoked the older of these two models of excellence in schooling when he describes his book Theologia as an essay «which purports to promote a Christian paideia.&raquIn current discussions of the nature and purpose of theological education Edward Farley has invoked the older of these two models of excellence in schooling when he describes his book Theologia as an essay «which purports to promote a Christian paideia.&raquin schooling when he describes his book Theologia as an essay «which purports to promote a Christian paideia.»

We may let it serve as the symbol for the rise of paideia as the model of excellence in theological education.

However, as we shall see in the next chapter, in the modern world it is not possible simply to settle for paideia as the model of excellent education.

By engaging directly in teaching and in planning the complete educational strategy of the congregation's life, the pastoral leader models the importance of education.

Schleiermacher had arranged them in precisely that fashion, and ever since then, that picture of the essential movement of theological schooling has ruled wherever the «Berlin» model of excellence in theological education has been adopted.

Not only does Wood distance himself from the «Berlin» model's picture of what is involved in education in Wissenschaft he also rejects its definition of theological education as professional schooling: «Theological education is not necessarily professional education for ministry, but the heart of proper professional education for ministry is theological education» (93).

It continually amazes me that presumably mature students, more and more of them second - career people in their 40s and 50s, regress so quickly in the current adolescent model of education and regard the seminary as in loco parentis.

The primacy of the family in education rests upon the spontaneous devotion of parents to their children — a devotion that supplies a model for the relation between teacher and pupil and that is undermined when education is regarded as a direct responsibility of the state.

Thus the adoption of the Berlin model in prestigious universities changed the nature of college education as well.

In any case, we can see that none of the previous models in fact has offered strong footing for resistance to the new model of market - driven educatioIn any case, we can see that none of the previous models in fact has offered strong footing for resistance to the new model of market - driven educatioin fact has offered strong footing for resistance to the new model of market - driven education.

I have a problem with churches owning so much money, property and buildings; I question liturgy and orders of worship; I struggle with the one - man monologue sermon model; I have always wrestled with «full - time paid ministry» pastor positions; I disregard Sunday dress; I don't like the control of worship music by a select and talented few; I don't believe in tithing; I question the sacraments, formal Christian education, and our whole approach to the New Testament.

In Christian education, Reuel L. Howe has made use of such models.

Historians of American higher education generally point to the founding in 1876 of Johns Hopkins University, the first graduate university in the United States, as the moment when the «Berlin» model became decisive for American higher education.

Those judgments are themselves the substance of theological reflection in the course of theological education, and they are not dictated by the «Athens» model itself.

I suggest that for historical reasons Christian theological education in North America is inescapably committed to two contrasting and finally irreconcilable types or models of what education at its best ought to be.

According to the «Athens» model, theological education is a movement from source to personal appropriation of the source, from revealed wisdom to the appropriation of revealed wisdom in a way that is identity forming and personally transforming.

Clearly, even in Plato's proposed revision, paideia is a model of excellent education defined by the goal of capacitating people for political and public action.

But to understand moral education primarily in terms of extracurricular activities is to reject the Catholic moral tradition and to adopt the model someone has called «value - added education.»

The following fall, I repeated the seminar at Yale Divinity School, and for this I wrote a paper on «Linguistic Models and Christian Education,» which I later read at the Professors and Research Section of the National Council of Churches and published in Religious Education for July - August 1966.

Thus Niebuhr moves to correct the problem in the revisions of the «Berlin» model of excellent theological schooling that we noted in the earlier reflections of Harper, Kelly, and Brown on North American Protestant theological education.

The current discussion of what's theological about theological education can be read as the first discussion of theological schooling in which both models of excellence are explicitly engaged.

The book is a brilliant presentation of the cognitive dissonance that results from a faulty education, especially for a historian who continues to be hounded by the models of harmony he found at Chartres Cathedral and in the philosophy of St. Thomas Aquinas.

It is not clear, however, whether Brown's constant stress on high academic expectations simply assumes the canons of critical, orderly, disciplined inquiry that the research university model had made commonplace in the 1930s in American graduate education outside of theological schools, or whether he is rather calling for theological school teachers who are very learned but are not necessarily themselves engaged in original research.

The insistence that theological education must keep students in touch with current intellectual and cultural developments is, of course, Kelly's and Brown's recapitulation of the «Berlin» model's contention that excellent education must engage the public world.

The central «positive» moral about how best to negotiate between these two models is this: Focus on the nature of the basic movement of theological study as a theological question, not as a question about the psychology of learning, nor even as a question about the logical relations among various subjects studied in theological education.

There he says, one, that the shift from the concept of «the State's role as providers of equal opportunities to every citizen» to that of providing education, health and other social services «to those who can afford to pay» is a U-turn in public policy which «has been made surreptitiously by administrative action without public discussion and legislative sanction»; two, that the total commercialization of social sectors is «alien even to free market societies»; and three, that «the ready acceptance of self - financing concept in social sectors alien even to free - market societies is the end result of gradual disenchantment with the Kerala Model of Development», which has been emphasizing the social dimension rather than the economic, but that it is quite false to present the situation as calling for a choice between social development and economic growth.

Social development has already made a contribution to the economic development of the state and he has a long quotation from his earlier writing to affirm that it is possible to develop a Kerala Model of Economic Growth on the foundation of its Model of Social Development by a new State strategy of «transforming its expenditure on education and health from merely a social welfare expenditure into an investment in human capital», and that in fact any other path of economic growth is full of risks for Kerala which has only «limited raw material and fuel resources».

On the other hand, if you appropriate the «Berlin» model's stress on Wissenschaft on the «Athens» model's terms (wissenschaftlich education as paideia - like «formation» in capacities for critical inquiry) do not suppose that you can omit the other pole of «professional» education, for as we have seen, Wissenschaft is theologically relevant only insofar as it is tied to church leadership roles.

Due to its understanding of education as the reshaping of a child's soul (in contrast to «discovery» models of education, for example), the method tends to develop thinkers defined by who they are instead of workers defined by what they do....

Nevertheless, in the twelfth chapter entitled «On National Education», she argued that men and women, whose marriages are, she resolutely states, «the cement of society», should be «educated after the same model».

Catholics are already copying Protestant techniques for generating enthusiasm in their children (there's even a growing Catholic niche within Contemporary Christian Music), and evangelicals are tinkering with the model of Catholic education in their own Christian schools.

Or does it tend toward the model for which we let «Berlin» be the emblem in chapter 4, with its combination of professional education and research - university Wissenschaft?