Mystery religions require a period of indoctrination before granting access to esoteric knowledge. Information security. As a pejorative term, indoctrination implies forcibly or coercively causing people to act and think on the basis of a certain ideology.
Our children deserve education, not indoctrination
In Buddhism, temple boys are encouraged to follow the faith while young. However, indoctrination can occur, and often does occur with great frequency, in non-religious or anti-religious contexts. For example, in the 20th century, the former People's Socialist Republic of Albania and the former USSR instituted programs of government-sponsored atheistic indoctrination in order to promote state atheism , specifically Marxist—Leninist atheism , within their citizenry.
Ramet , a professor of political science, documented that "from kindergarten onward children [were] indoctrinated with an aggressive form of atheism" and "to denounce parents who follow religious practices at home. Mother Teresa , an ethnic Albanian, visited Tirana in , where she was received by the foreign minister and by Hoxha's widow.
In December , the ban on religious observance was officially lifted, in time to allow thousands of Christians to attend Christmas services see Freedom of religion in Albania. Similarly, in the former Soviet Union, "science education [in] Soviet schools [was] used as a vehicle for atheistic indoctrination", with teachers being instructed to prepare their course "so as to conduct anti-religious educations at all times," in order to comport with state-sanctioned Marxist—Leninist values. The initial psychological preparation of soldiers during training is referred to non-pejoratively as indoctrination.
In the field of information security , indoctrination is the initial briefing and instructions given before a person is granted access to secret information.
Education or Indoctrination?
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Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. Main article: Recruit training. Psychology portal. Snook, ed. Hollins, ed. Aims in Education: the philosophic approach Manchester University Press. The moral landscape. Simon and Schuster. The God Delusion. New York: Bantam Books, This Marxist-Leninist class revolution, therefore, demanded an atheistic indoctrination of the working masses and the elimination of all religious convictions. However, another conspicuous result of our comparison is that some Eastern European countries, in spite of decades of atheist indoctrination, have a considerable percentage of believers in God - Albania for instance, whose Communist rulers once claimed it was the world's first totally atheist country, or Russia, where the percentage of believers surged in the late eighties and rose dramatically once again in the course of the nineties.
Considered another way, ethical persons, however strongly motivated to do what is morally right, can do so only if they know what that is. And this they cannot do if they systematically confuse their sense of what is morally right with their self-interest, personal desires, or what is commonly believed in their peer group or community. Because of complexities such as these, ethically motivated persons must learn the art of self-critique, of moral self-examination, to become attuned to the pervasive everyday pitfalls of moral judgment: moral intolerance, self-deception, and uncritical conformity.
These human foibles cause pseudo-morality, the systematic misuse of moral terms and principles in the guise of moral action and righteousness. Unfortunately few have thought much about the complexity of everyday moral issues, can identify their own moral contradictions, or clearly distinguish their self-interest and egocentric desires from what is genuinely moral. Few have thought deeply about their own moral feelings and judgments, have tied these judgments together into a coherent moral perspective, or have mastered the complexities of moral reasoning.
As a result, everyday moral judgments are often a subtle mixture of pseudo and genuine morality, moral insight and moral prejudice, moral truth and moral hypocrisy. Herein lies the danger of setting up ill-thought-out public school programs in moral education. Without scrupulous care, we merely pass on to students our own moral blindness, moral distortions, and close-mindedness. Certainly many who trumpet most loudly for ethics and morality in the schools merely want students to adopt their ethical beliefs and their ethical perspectives, regardless of the fusion of insight and prejudice those beliefs and perspectives doubtless represent.
They take themselves to have the Truth in their pockets. They take their perspective to be exemplary of all morality rightly conceived. Now, if truth be told, all of these fears are justified. People, except in the most rare and exceptional cases, do have a strong tendency to confuse what they believe with the truth.
Ethics Without Indoctrination
It is always the others who do evil, who are deceived, self-interested, close-minded never us. Given this universal blind spot in human nature, the only safe and justified basis for ethical education in the public schools is one precisely designed to rule out bias in favor of the substantive beliefs and conclusions of any particular group, whether religious, political, communal, or national. Indeed since one of our most fundamental responsibilities as educators is to educate rather than indoctrinate our students to help them cultivate skills, insights, knowledge, and traits of mind and character that transcend narrow party and religious affiliations and help them to think beyond biased representations of the world we must put special safeguards into moral education that prevent indoctrination.
The world needs not more close-minded zealots, eager to remake the world in their image, but more morally committed rational persons with respect for and insight into the moral judgments and perspectives of others, those least likely to confuse pseudo with genuine morality. But how is this to be done? How can we cultivate morality and character in our students without indoctrinating them, without systematically rewarding them merely because they express our moral beliefs and espouse our moral perspective? The answer is in putting critical thinking into the heart of the ethical curriculum, critical thinking for both teachers and students.
To bring ethics and morality into the schools in an educationally legitimate way, administrators and teachers must think critically about what to emphasize and what to avoid. Intellectually discriminating minds and morally refined sensibilities must be in charge of both initial curriculum design and its subsequent classroom implementation. This is not an unreasonable demand, for, ethics aside, skill in the art of drawing important intellectual discriminations is crucial to education in any subject or domain, and proficiency in the art of teaching critically — encouraging students to question, think for themselves, develop rational standards of judgment — is the responsibility of all classroom teachers.
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Any subject, after all, can be taught merely to indoctrinate students and so to inadvertently stultify rather than develop their ability to think within it. Unfortunately, we have all been subjected to a good deal of indoctrination in the name of education and retain to this day some of the intellectual disabilities that such scholastic straight-jacketing produces. To allow ethics to be taught in the public schools this narrowly is unconscionable. It is to betray our ethical responsibility as educators in the name of ethics.
Integrating Critical Thinking and Ethics If we bring ethics into the curriculum — and we should — we must ensure that we do so morally.
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This requires us to clearly distinguish between espousing the universal, general principles of morality shared by people of good will everywhere, and the very different matter of defending some particular application of these principles to actual life situations as conceived from a particular moral standpoint liberal, conservative, radical, theistic, non-theistic, U. Any particular moral judgment arises from someone conceptualizing the facts of a situation from some moral perspective or standpoint. Every moral perspective in some way embodies the same general moral principles.
The integration of principles with purported facts within a particular perspective produces the judgment that this or that act is morally right or wrong. Precisely because we often differ about the facts or about the proper perspective on the facts, we come to differing moral judgments. The problem is not at the level of general moral principles.
No people in the world, as far as I know, take themselves to oppose human rights or stand for injustice, slavery, exploitation, deception, dishonesty, theft, greed, starvation, ignorance, falsehood, and human suffering. In turn, no nation or group has special ownership over any general moral principle. Students, then, need skill and practice in moral reasoning, not indoctrination into the view that one nation rather than another is special in enunciating these moral principles.
Students certainly need opportunities to explicitly learn basic moral principles, but more importantly they need opportunities to apply them to real and imagined cases, and to develop insight into both genuine and pseudo morality. They especially need to come to terms with the pitfalls of human moralizing, to recognize the ease with which we mask self-interest or egocentric desires with high-sounding moral language. In any case, for any particular instance of moral judgment or reasoning, students should learn the art of distinguishing principles which tell us in a general way what we ought or ought not to do from perspectives which characterize the world in ways which lead to an organized way of interpreting it and facts which provide the specific information for a particular moral judgment.
In learning to discriminate these dimensions of moral reasoning, we learn how to focus on the appropriate questions at issue.
School’s Purpose is Indoctrination.
Sometimes the dispute will depend on the facts: Did John actually take the watch? But, more often, they will be a matter of perspective If you look at it this way, Jack did not take advantage of her, but if you look at it that way, he did. Which is more plausible given the facts? Sometimes they will be a matter of both the facts and how to interpret them.