{"id":9616,"date":"2021-03-01T23:17:13","date_gmt":"2021-03-01T21:17:13","guid":{"rendered":"https:\/\/tischool.ro\/?p=9616"},"modified":"2023-10-08T23:33:52","modified_gmt":"2023-10-08T20:33:52","slug":"confluentele-filosofiei-educatiei-crestine-cu-scoala-romaneasca","status":"publish","type":"post","link":"https:\/\/tischool.ro\/en\/2021\/03\/01\/confluentele-filosofiei-educatiei-crestine-cu-scoala-romaneasca\/","title":{"rendered":"Con\ufb02uences of the philosophy of Christian education with the Romanian school"},"content":{"rendered":"

\"Romanian education is ine\ufb03cient, irrelevant, unequal and of poor quality. According\nto international assessments, the average of Romanian students in science and reading is lower than the international average, but also lower than the average of students in neighboring countries that have recently joined the European Union. Ine\ufb03ciency in education is dramatic. Education is not relevant to the society of the future, and the system is unfair, because instead of creating opportunities and\nchances, it creates disadvantages and discrimination,\" notes the report of the Presidential Commission on Education<\/a> from 2007 .<\/p><\/blockquote><\/section>\n\n\n\n

Education reform<\/h3>\n\n\n\n

Since the 1990s, the motto \"Reform education!\" has been part of every government's speech and for three decades almost every minister has started a reform, but without signi\ufb01cant results. The 2007 report of the Presidential Commission on Education Policy Making based its conclusions on studies<\/a> PISA, TIMSS1<\/a><\/sup> and PIRIS2<\/a><\/sup>In 2015, the same studies provide data describing a similar situation. For 15 years, since Romania has participated in PISA tests, we have always been placed at the bottom in terms of e\ufb03ciency, relevance, equity and quality of education.
The most recent PISA tests show that Romania ranked at the bottom in each of the three domains\nanalysed: mathematics - 26th, science - 27th, reading - 27th. The European average\nis higher in each subject.<\/em><\/p>\n\n\n\n

Who will really reform Romanian education?<\/h3>\n\n\n\n

The politicization of education<\/a> begs incriminating questions such as \"Who has led the country in the nearly three decades of failed education reform?\" But it would be more useful to keep the interrogative pronoun who and replace the content of the question: Who will really reform Romanian education?<\/p>\n\n\n\n

The present conditions Romanian parents, teachers and schools to dream or, at best, to debate on the basis of educational principles. This is because institutional centralisation in Romania minimises private initiatives. In the current legislative framework, education reform\ncan only be carried out from the top down, from the political to the subjects actively involved in the education process. Decentralising the education system towards the actors directly involved in the act of education - principals, teachers and parents -, giving curricular and organisational autonomy to schools, liberalising private education in terms of the curriculum and accrediting organisations to certify the value of the educational act within each school could be some of the solutions that would make all the actors involved in education accountable, so that education\nreform is more likely. All these measures can form a friendlier framework for any educational reform effort, and their presence in other Western countries keeps our hope for reform alive.<\/p>\n\n\n\n

Reform of any system starts \ufb01rst by being aware of its problems, then by \ufb01nding viable solutions, and \ufb01nally by being aware of the bene\ufb01ts of these solutions, giving the courage to implement them. That is why, regardless of one's position and regardless of the legislative framework, it is imperative to formulate an educational philosophy.<\/p>\n\n\n\n

The \ufb01rst Romanian school: the church school<\/h3>\n\n\n\n

The \ufb01rst Romanian school dates back to 1495 and is closely linked to the history of\nthe \"Saint Nicholas\" Voivodal Church in Scheii Brasov. In fact, the \ufb01rst Romanian\nschools were organised in the church premises and run by priests and deacons3<\/a><\/sup>The links between church and school can also be seen in the use of the Romanian language. The term 'dasc\u0103l' has a double meaning: church singer or teacher, because often the church teacher was also the school teacher. The teaching materials of the \ufb01rst Romanian schools are another indication of the congruence between school and church. The \ufb01rst textbooks of Romanian education were the Holy Scriptures, the Psalter and other church books. They were used to teach reading, writing, poetry and singing.<\/p>\n\n\n\n

The \ufb01rst Romanian school, the \"\u0218chei School\", intertwined its destiny with the church in medieval times, in the sense that church servants were concerned with the school's well-being, acting as teachers or organizers. As such, period documents capture the activity of the school in relation to that of the church and its servers, many of them valuable scholars.\" (Vasile Oltean, The First Romanian School in \u0218cheii Bra\u0219ov, Tipo Moldova Publishing House, Ia\u0219i, 2004)<\/em><\/p>\n\n\n\n

School and Church<\/h3>\n\n\n\n

Not only Romanian education is closely linked to the church, but throughout European history we can \ufb01nd concordances between school and church: the invention of the printing press and the printing of the Bible; the Protestant Reformation consolidated to a large extent through Protestant schools; the Counter-Reformation carried out through Jesuit schools; the free provision of school education by the church during the Middle Ages; science and religion as congruent concerns for most scholars who lived until the Modern Era. All this indicates a genesis of the school fundamentally influenced by the Christian church.<\/p>\n\n\n\n

Aceste confluen\u0163e dintre \u0219coal\u0103 \u0219i biseric\u0103 nu legitimizeaz\u0103 o abordare confesional\u0103 a \u00eenv\u0103\u0163\u0103m\u00e2ntului rom\u00e2nesc de stat, ci doar subliniaz\u0103 similitudinile procesului educa\u0163ional din \u0219coal\u0103 \u0219i biseric\u0103. At\u00e2t \u0219coala, c\u00e2t \u0219i biserica sunt preocupate de educarea omului prin transformarea min\u0163ii lui. D\u00e2nd la o parte aspectele confesionale, dogmele \u0219i ceremoniile de cult, valori \u0219i principii ale bisericii cre\u0219tine \u2013 precum dragostea, altruismul, r\u0103bdarea, h\u0103rnicia, pacea, bucuria \u2013 nu pot fi dezavuate. \u00cen contextul acesta este legitim s\u0103 consider\u0103m c\u0103 filosofia educa\u0163ional\u0103 cre\u0219tin\u0103 poate avea un aport semnificativ \u00een orice reform\u0103 educa\u0163ional\u0103.<\/p>\n\n\n\n

Axiologia educa\u0163iei cre\u0219tine: etic\u0103 \u0219i estetic\u0103<\/h3>\n\n\n\n

Axiologia educa\u0163iei cre\u0219tine este un segment al filosofiei educa\u0163iei cre\u0219tine ce caut\u0103 r\u0103spuns la \u00eentrebarea: Ce are valoare? sau \u00cen ce const\u0103 valoarea? Ca temelie a procesului educa\u0163ional, al\u0103turi de metafizic\u0103 \u015fi de epistemologie, aceasta are dou\u0103 ramuri: estetica \u015fi etica.<\/p>\n\n\n\n

Estetica educa\u0163iei cre\u0219tine<\/h3>\n\n\n\n

Estetica poate fi \u00een\u0163eleas\u0103 ca fiind \u015ftiin\u0163a ce se ocup\u0103 cu cercetarea principiilor fundamentale ale crea\u0163iei \u015fi cu aprecierea frumosului. Experien\u0163a estetic\u0103 trece dincolo de cognitiv, dep\u0103\u015fe\u015fte limitele ra\u0163iunii \u015fi ale limbajului uman. Asemenea imaginilor folosite de Iisus Hristos \u00een parabolele din evanghelii, profesorul, prin folosirea desenelor, a c\u00e2ntecelor \u015fi a povestirilor, poate crea o impresie profund\u0103 \u00een mintea elevilor \u2013 impresie ce nu poate fi \u0219tirbit\u0103 de niciun argument logic. Aproximativ 25 de procente din Evanghelia dup\u0103 Marcu \u015fi 59 de procente din cea a evanghelistului Luca sunt compuse din parabole4<\/a><\/sup>.<\/p>\n\n\n\n

Prin parabolele povestite de Iisus, elevii erau l\u0103sa\u0163i s\u0103 extrag\u0103 singuri \u00eenv\u0103\u0163\u0103tura, efectul fiind stimularea g\u00e2ndirii. Se ajungea la concluzii pe cale inductiv\u0103, iar faptul c\u0103 parabolele folosite de Iisus erau extrase din via\u0163a cotidian\u0103 facilita priceperea \u00eenv\u0103\u0163\u0103turii.1<\/p>\n\n\n\n

Un studiu realizat de organiza\u0163ia Americans for the Arts (Americani pentru Art\u0103) indic\u0103 faptul c\u0103 elevii care particip\u0103 \u00een mod regulat la ateliere artistice \u00ee\u0219i dezvolt\u0103 mai bine tehnicile de \u00eenv\u0103\u0163are \u0219i creativitatea dec\u00e2t cei care \u00ee\u0219i aloc\u0103 exclusiv timpul pentru \u00eenv\u0103\u0163area analitic\u0103. Cercet\u0103torii de la Universitatea Statului Michigan sunt de p\u0103rere c\u0103 activit\u0103\u0163ile artistice capaciteaz\u0103 copiii cu abilit\u0103\u0163i favorabile inova\u0163iei, echip\u00e2ndu-i prin munca manual\u0103 pentru rezolvarea creativ\u0103 a subiectelor dificile, indiferent de domeniul de specialitate. Prin art\u0103, copiii reu\u0219esc s\u0103 \u00eenve\u0163e mai bine \u0219i, \u00een acela\u0219i timp, s\u0103 se bucure.<\/p>\n\n\n\n

\u0218coala \u00een joc<\/h3>\n\n\n\n

\u00cenv\u0103\u0163area prin joac\u0103 dezvolt\u0103 inteligen\u0163a emo\u0163ional\u0103, ajut\u0103 copilul s\u0103 se concentreze \u0219i \u00eenl\u0103tur\u0103 presiunile exterioare inhibatoare. Creierul uman \u00eenseamn\u0103 mai mult dec\u00e2t inteligen\u0163\u0103. \u00cen creier, emo\u0163iile \u0219i cogni\u0163iile sunt interrela\u0163ionate, ceea ce mediaz\u0103 dezvoltarea emo\u0163ional\u0103 \u0219i social\u0103 a individului. Chiar \u0219i \u00eenv\u0103\u0163area unui con\u0163inut sau a unei deprinderi nu este realizat\u0103 doar cu ajutorul cogni\u0163iilor, ci \u0219i cu implicarea emo\u0163ionalului. Pl\u0103cerea, entuziasmul \u0219i emo\u0163iile pozitive impregneaz\u0103 \u00een memorie con\u0163inuturi, comportamente sau ac\u0163iuni. Motiv pentru care ne aducem aminte \u00een detaliu, dup\u0103 perioade lungi de timp, experien\u0163e ce au avut leg\u0103tur\u0103 cu bucurii sau cu triste\u0163i intense.<\/p>\n\n\n\n

Filosofia educa\u0163iei cre\u0219tine propune o stare de spirit-cadru pentru actul \u00eenv\u0103\u0163\u0103rii: bucuria. \u0218coala ideal\u0103 \u00ee\u0219i propune ca niciun copil s\u0103 nu-\u0219i piard\u0103 bucuria \u00een timpul actului \u00eenv\u0103\u0163\u0103rii. A corela \u00eenv\u0103\u0163area cu plictiseala \u00eel face pe orice copil s\u0103 \u00ee\u0219i doreasc\u0103 s\u0103 scape de \u0219coal\u0103, indiferent de rezultatul imediat ob\u0163inut prin coerci\u0163ie \u0219i disciplin\u0103. Dup\u0103 finalizarea \u0219colariz\u0103rii, foarte probabil copiii care nu au reu\u0219it s\u0103 g\u0103seasc\u0103 satisfac\u0163ie \u00een \u00eenv\u0103\u0163are vor \u00eentrerupe procesul educa\u0163iei continue.
\u201eUnul dintre cele mai valoroase daruri pe care profesorii le pot face elevilor este darul tov\u0103r\u0103\u015fiei la lucru \u015fi la joac\u0103.<\/em>\u201d5<\/a><\/sup><\/p>\n\n\n\n

Capacitatea de rela\u0163ionare este una dintre principalele competen\u0163e necesare unui pedagog. Biblia atribuie succesul \u00cenv\u0103\u0163\u0103torului Iisus Hristos capacit\u0103\u0163ii Sale rela\u0163ionale. El Se amesteca printre oameni, le c\u00e2\u0219tiga \u00eencrederea \u0219i apoi le spunea: \u201eUrma\u0163i-m\u0103!\u201d C\u00e2nd un profesor reu\u0219e\u0219te prin atitudine, prietenie \u0219i bucurie s\u0103 c\u00e2\u0219tige \u00eencrederea elevilor de partea sa, aproape orice metod\u0103 pedagogic\u0103 func\u0163ioneaz\u0103. \u00cen caz contrar, chiar \u0219i metode pedagogice bune pot fi g\u0103site ca fiind inutile. De cele mai multe ori, copilul este bun la disciplina care \u00eei place, iar disciplina care \u00eei place este cea predat\u0103 de profesorul al\u0103turi de care se simte bine.<\/p>\n\n\n\n

\u201eEtica\u201d esteticii<\/h3>\n\n\n\n

Estetica, \u00een plus, r\u0103spunde la \u00eentreb\u0103ri precum: Ce este frumos? \u0219i Ce ar trebui s\u0103-mi plac\u0103? Reu\u0219ita acestui demers demonteaz\u0103 argumentul mereu folosit ca scuz\u0103 pentru deciziile contrare con\u0219tiin\u0163ei umane: fiindc\u0103 \u00eemi place. Estetica cre\u015ftin\u0103 ofer\u0103 principii de selec\u0163ie \u015fi criterii de \u00een\u0163elegere a deciziilor umane atunci c\u00e2nd ne referim la pl\u0103ceri. Aceste criterii de selec\u0163ie reprezint\u0103 interconectarea dintre estetic\u0103 \u0219i etic\u0103.<\/p>\n\n\n\n

Profesorul are menirea de a \u00eendruma elevul \u00een c\u0103l\u0103toria descoperirii frumosului, fiind con\u0219tient de felul \u00een care acesta \u00eel transform\u0103 \u0219i \u00eei influen\u0163eaz\u0103 etica comportamental\u0103. O alt\u0103 datorie a lui este aceea de a creiona corect \u00een mintea elevului menirea artistului. Nicholas Wolterstorff descrie artistul ca pe un \u201eslujitor responsabil\u201d al lui Dumnezeu, dar \u015fi al omului6<\/a><\/sup>.<\/p>\n\n\n\n

\u00cen aceast\u0103 concep\u0163ie cre\u015ftin\u0103, temelia esteticii este dragostea lui Dumnezeu, care se manifest\u0103 prin ajutorarea aproapelui, f\u0103c\u00e2ndu-i via\u0163a mai fermec\u0103toare, mai frumoas\u0103. \u00cen cartea Modern Art and Death of Culture (Arta modern\u0103 \u0219i moartea culturii), Rookmaaker accentueaz\u0103 responsabilitatea artistului \u201ede a face via\u0163a mai bun\u0103, mai vrednic\u0103 de tr\u0103it, de a crea acel mediu semnificativ \u015fi pl\u0103cut care s\u0103 le aduc\u0103 bucurie oamenilor\u201d7<\/a><\/sup>. Aceast\u0103 perspectiv\u0103 descrie frumosul ca fiind un scop altruist, at\u00e2t \u00een slujba societ\u0103\u0163ii, c\u00e2t \u0219i a artistului.<\/p>\n\n\n\n

Etica educa\u0163iei cre\u0219tine<\/h3>\n\n\n\n

Etica este cea de-a doua ramur\u0103 a axiologiei educa\u0163iei cre\u0219tine \u015fi se ocup\u0103 de analiza valorilor moral-comportamentale. \u00centreb\u0103rile principale la care caut\u0103 r\u0103spuns sunt: Ce ar trebui s\u0103 fac? Ce este bine s\u0103 fac? Ce \u00eenseamn\u0103 o comportare bun\u0103 pentru to\u0163i oamenii?<\/p>\n\n\n\n

\u00cen timp ce, pe plan tehnologic, societatea occidental\u0103 poate vorbi de progres, pe plan moral, societatea nu a avansat la fel de evident. George. S. Counts, \u00een cartea sa Education and American Civilization (Educa\u0163ia \u0219i civiliza\u0163ia american\u0103), vorbe\u015fte despre posibilul dezastru al societ\u0103\u0163ii, cauzat de acest progres preponderent informa\u0163ional-tehnologic, deoarece informa\u0163ia \u0219i tehnologia ofer\u0103 putere, dar, lipsite de etic\u0103, ele pot fi distrug\u0103toare.<\/p>\n\n\n\n

\u015ecoala, prin alegerea de a include sau nu \u00een programa \u015fcolar\u0103 educa\u0163ia etic\u0103, sus\u0163ine sau nu statu-quoul etic. Neutralitate \u00een formarea etic\u0103 a elevului nu exist\u0103. T\u0103cerea este, de fapt, o sus\u0163inere a statu-quoului, \u00een timp ce concep\u0163iile etice sunt asimilate de elev sub o form\u0103 sau alta.<\/p>\n\n\n\n

Etica reprezint\u0103 ansamblul normelor de conduit\u0103 moral\u0103, ce contribuie la formarea \u015fi dezvoltarea con\u015ftiin\u0163ei morale. Ea se refer\u0103 la raporturile sale cu sinele \u015fi cu lumea, prin interiorizarea valorilor binelui \u015fi aplicarea lor. Etica cre\u015ftin\u0103 nu-\u015fi propune o \u00eembun\u0103t\u0103\u0163ire a eului dup\u0103 un model secular de autoperfec\u0163ionare, ci, mai degrab\u0103, \u201eetica cre\u015ftin\u0103 este o etic\u0103 a slujirii\u201d8<\/a><\/sup>, o d\u0103ruire deplin\u0103 \u00een folosul cet\u0103\u0163ii din care face parte. Etica cre\u0219tin\u0103 caut\u0103 mai degrab\u0103 folosul altora dec\u00e2t folosul sinelui. Educa\u0163ia cre\u0219tin\u0103 \u201epune puterea mai presus de informa\u0163ie; deasupra puterii, bun\u0103tatea; deasupra culturii intelectuale, caracterul\u201d9<\/a><\/sup>. <\/p>\n\n\n\n

Deducem, prin urmare, faptul c\u0103 superioritatea caracterului este dat\u0103 de valorile ce \u00eel formeaz\u0103. Perseveren\u0163a, r\u0103bdarea, bun\u0103tatea, sim\u0163ul datoriei, corectitudinea, punctualitatea, autocontrolul \u0219i celelalte valori cre\u0219tine constituie premisele ideale \u00een orice demers educa\u0163ional. Asimilarea lor creeaz\u0103 un cadru prielnic oric\u0103rui fel de dezvoltare. \u0218i cum e cu putin\u0163\u0103 totu\u0219i aceasta \u00eentr-un mediu at\u00e2t de concuren\u0163ial?<\/p>\n\n\n\n

Competi\u0163ie versus colaborare<\/h3>\n\n\n\n

\u00cen cartea Filosofia educa\u0163iei cre\u0219tine, scriitorul G. Knight relateaz\u0103 trei implica\u0163ii psihologice ale competi\u0163iei din domeniul educa\u0163iei formale:10<\/a><\/sup><\/p>\n\n\n\n

1. Competi\u0163ia devine o motiva\u0163ie puternic\u0103 doar pentru aceia care cred c\u0103 pot deveni c\u00e2\u015ftig\u0103tori.
2. Persoanele ce nu cred \u00een posibilitatea de a deveni c\u00e2\u015ftig\u0103tori, prin competi\u0163ie, sunt descurajate \u015fi deziluzionate.
3. Prin competi\u0163ie apare pericolul ca moralitatea s\u0103 scad\u0103 \u015fi s\u0103 fie acceptat\u0103 filosofia conform c\u0103reia scopul scuz\u0103 mijloacele.<\/p>\n\n\n\n

\u00cen contrast cu ideea de cooperare, concep\u0163ia propus\u0103 de \u0219coala iezuit\u0103 folose\u0219te competi\u0163ia ca surs\u0103 de motiva\u0163ie spre performan\u0163\u0103: \u201eNimic nu va fi mai onorabil dec\u00e2t a-l \u00eentrece pe colegul t\u0103u, student ca \u015fi tine, \u015fi nimic, mai dezonorant dec\u00e2t a fi \u00eentrecut. Premiile le vor fi acordate celor mai buni elevi cu cea mai mare solemnitate posibil\u0103.\u201d11<\/a><\/sup> Aceast\u0103 atitudine este \u00eenc\u0103 pregnant resim\u0163it\u0103 \u00een motiva\u0163ia extrinsec\u0103 indus\u0103 elevilor.<\/p>\n\n\n\n

Filosofia educa\u0163iei cre\u0219tine autentice propune \u00eens\u0103 \u00eenlocuirea competi\u0163iei cu ideea de colaborare: \u201eCooperarea ar trebui s\u0103 fie spiritul care anim\u0103 sala de clas\u0103, legea existen\u0163ei ei. Cei mari s\u0103-i ajute pe cei mici, cei puternici, pe cei slabi.\u201d12<\/a><\/sup><\/p>\n\n\n\n

Clasa poate fi \u00eemp\u0103r\u0163it\u0103 pe grupe de \u00eenv\u0103\u0163are prin colaborare. Elevii pot fi pu\u0219i pe r\u00e2nd \u00een rolul de pedagog pentru a-i \u00eendruma \u00een descoperire pe ceilal\u0163i colegi. Una dintre cele mai bune metode de fundamentare a lucrurilor \u00eenv\u0103\u0163ate este predatul. C\u00e2nd elevul este pus s\u0103 explice altcuiva lec\u0163ia \u00een\u0163eleas\u0103, nu doar c\u0103 ea \u00eei r\u0103m\u00e2ne impregnat\u0103 \u00een memorie, ci este \u00een\u0163eleas\u0103 mai bine. \u00cen etica cre\u0219tin\u0103, ajut\u00e2nd te aju\u0163i.<\/p>\n\n\n\n

Laicizarea \u00eenv\u0103\u0163\u0103m\u00e2ntului rom\u00e2nesc s-a accentuat odat\u0103 cu influen\u0163ele Revolu\u0163iei Franceze, iar dup\u0103 Revolu\u0163ia din 1821 \u00eenv\u0103\u0163\u0103m\u00e2ntul din \u0162ara Rom\u00e2neasc\u0103 a trecut printr-o faz\u0103 de modernizare. Dup\u0103 venirea preceptorilor francezi \u0219i germani, mo\u0219ierii \u0219i boierii din \u0162ara Rom\u00e2neasc\u0103 au \u00eenceput s\u0103 copieze re\u0163eaua \u00eenv\u0103\u0163\u0103m\u00e2ntului privat practicat de preceptori. Pentru predarea religiei \u0219i a limbii rom\u00e2ne, preo\u0163ii \u0219i monahii erau prefera\u0163i ca profesori, \u00eens\u0103 pentru greaca veche \u0219i modern\u0103 erau pl\u0103ti\u0163i \u00eenv\u0103\u0163\u0103tori greci. \u00cencep\u00e2nd cu acea perioad\u0103, profesorii veni\u0163i din Occident au gr\u0103bit laicizarea \u0219colii rom\u00e2ne\u0219ti \u0219i au accelerat trecerea \u0219colii de sub tutela bisericeasc\u0103 sub cea statal\u0103. Cu toate c\u0103 biserica \u0219i-a v\u0103zut diminuat\u0103 influen\u0163a asupra \u00eenv\u0103\u0163\u0103m\u00e2ntului rom\u00e2nesc, valorile cre\u0219tine r\u0103m\u00e2n indisolubile.<\/p>\n\n\n\n

Dac\u0103 geneza \u00eenv\u0103\u0163\u0103m\u00e2ntului rom\u00e2nesc se leag\u0103 de valorile cre\u0219tine, de ce nu s-ar putea considera filosofia educa\u0163iei cre\u0219tine o parte important\u0103 a solu\u0163iei pentru reformarea \u00eenv\u0103\u0163\u0103m\u00e2ntului rom\u00e2nesc? L\u0103s\u00e2nd la o parte tertipurile prozelitismului religios \u0219i \u00eendoctrinarea religioas\u0103, filosofia educa\u0163iei cre\u0219tine poate fi un factor determinant \u00een schimbarea sor\u0163ii \u00eenv\u0103\u0163\u0103m\u00e2ntului rom\u00e2nesc.<\/p>\n\n\n

Notes:<\/em><\/p>\n\n

  1. \u201eTIMSS (Trends in International Mathematics and Science Study) evalueaz\u0103 performan\u0163ele elevilor de clasa a VIII-a la matematic\u0103 \u015fi \u015ftiin\u0163e.\u201d \u21a9\ufe0e<\/a><\/li>
  2. \u201ePIRLS (Progress in International Reading Literacy Study) evalueaz\u0103 performan\u0163ele de citire\/lectur\u0103 ale copiilor din clasa a IV-a.\u201d \u21a9\ufe0e<\/a><\/li>
  3. \u201eVasile Oltean, Prima \u0218coal\u0103 Rom\u00e2neasc\u0103 din \u0218cheii Bra\u0219ovului, Editura Tipo Moldova, Ia\u0219i, 2004.\u201d \u21a9\ufe0e<\/a><\/li>
  4. \u201eGeorge Knight, Filosofia educa\u0163iei cre\u015ftine, CARD, Bucure\u0219ti, 1998, p. 71.\u201d \u21a9\ufe0e<\/a><\/li>
  5. \u201eGeorge Knight, op. cit., p. 76.\u201d \u21a9\ufe0e<\/a><\/li>
  6. \u201eN. Wolterstorff, Art In Action: Toward a Christian Aesthetic, Eerdmans, Michigan, 1980, p. 67.\u201d \u21a9\ufe0e<\/a><\/li>
  7. \u201eRookmaaker, Modern Art and Death of Culture, Inter-Varsity Press, Londra, 1994, p. 243.\u201d \u21a9\ufe0e<\/a><\/li>
  8. \u201eC. F. H. Henry, Christian Personal Ethics, Eerdmans, Grand Rapids, 1957, p. 219.\u201d \u21a9\ufe0e<\/a><\/li>
  9. \u201eEllen G. White, Educa\u0163ie, p. 226, orig.\u201d \u21a9\ufe0e<\/a><\/li>
  10. \u201eGeorge Knight, op. cit., p. 109.\u201d \u21a9\ufe0e<\/a><\/li>
  11. \u201eHistory of Education, Loyola University, Chicago, 2001, p. 171.\u201d \u21a9\ufe0e<\/a><\/li>
  12. \u201eEllen G. White, op. cit., p. Printer, History of Education 227.\u201d \u21a9\ufe0e<\/a><\/li><\/ol>","protected":false},"excerpt":{"rendered":"

    Reforma educa\u0163iei \u00cencep\u00e2nd cu anii 1990, mottoul \u201eReform\u0103m educa\u0163ia!\u201d a f\u0103cut parte din discursul fiec\u0103rui guvern \u015fi, timp de trei decenii, aproape fiecare ministru a \u00eenceput o reform\u0103, \u00eens\u0103 f\u0103r\u0103 rezultate semnificative. Raportul din anul 2007 al Comisiei Preziden\u0163iale cu privire la elaborarea politicilor din domeniul educa\u0163iei \u0219i-a fundamentat concluziile pe studiile PISA, TIMSS \u0219i […]<\/p>\n","protected":false},"author":2,"featured_media":8173,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":"[{\"content\":\"\u201eTIMSS (Trends in International Mathematics and Science Study) evalueaz\u0103 performan\u0163ele elevilor de clasa a VIII-a la matematic\u0103 \u015fi \u015ftiin\u0163e.\u201d\",\"id\":\"7995c08a-b590-433f-8ff2-70644deb1174\"},{\"content\":\"\u201ePIRLS (Progress in International Reading Literacy Study) evalueaz\u0103 performan\u0163ele de citire\/lectur\u0103 ale copiilor din clasa a IV-a.\u201d\",\"id\":\"aa62c26b-32bb-4312-b7a1-7e0f7b082cf4\"},{\"content\":\"\u201eVasile Oltean, Prima \u0218coal\u0103 Rom\u00e2neasc\u0103 din \u0218cheii Bra\u0219ovului, Editura Tipo Moldova, Ia\u0219i, 2004.\u201d\",\"id\":\"52cae163-9b32-4328-80a3-76b017595959\"},{\"content\":\"\u201eGeorge Knight, Filosofia educa\u0163iei cre\u015ftine, CARD, Bucure\u0219ti, 1998, p. 71.\u201d\",\"id\":\"cae0c856-fc76-431f-b75d-a35156c75eb3\"},{\"content\":\"\u201eGeorge Knight, op. cit., p. 76.\u201d\",\"id\":\"356a81b7-ab61-499e-8464-2bcf27d5b536\"},{\"content\":\"\u201eN. Wolterstorff, Art In Action: Toward a Christian Aesthetic, Eerdmans, Michigan, 1980, p. 67.\u201d\",\"id\":\"f5206acc-2f9a-43b6-8bfb-035974d5582e\"},{\"content\":\"\u201eRookmaaker, Modern Art and Death of Culture, Inter-Varsity Press, Londra, 1994, p. 243.\u201d\",\"id\":\"ddd98733-dc2d-4194-b33b-36a9bf950771\"},{\"content\":\"\u201eC. F. H. Henry, Christian Personal Ethics, Eerdmans, Grand Rapids, 1957, p. 219.\u201d\",\"id\":\"8e4ad96a-a6d7-454b-815a-10c21e2387a2\"},{\"content\":\"\u201eEllen G. White, Educa\u0163ie, p. 226, orig.\u201d\",\"id\":\"3e7b4657-ce9a-43c4-9d30-cc46ab05783a\"},{\"content\":\"\u201eGeorge Knight, op. cit., p. 109.\u201d\",\"id\":\"4a57bbac-6683-40a1-9251-2f95aff25f5a\"},{\"content\":\"\u201eHistory of Education, Loyola University, Chicago, 2001, p. 171.\u201d\",\"id\":\"a134a1cb-1e7a-40af-bbc6-31ab08772e0c\"},{\"content\":\"\u201eEllen G. White, op. cit., p. Printer, History of Education 227.\u201d\",\"id\":\"cdb9d698-b1b2-4ec5-bda3-e747bf3e1d0f\"}]"},"categories":[31],"tags":[],"ppma_author":[40],"class_list":["post-9616","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-articole"],"authors":[{"term_id":40,"user_id":2,"is_guest":0,"slug":"stefanita","display_name":"Stefanita Poenariu","avatar_url":{"url":"https:\/\/tischool.ro\/wp-content\/uploads\/2023\/09\/echipa-poenariu-stefanita.jpg","url2x":"https:\/\/tischool.ro\/wp-content\/uploads\/2023\/09\/echipa-poenariu-stefanita.jpg"},"0":null,"1":"","2":"","3":"","4":"","5":"","6":"","7":"","8":""}],"_links":{"self":[{"href":"https:\/\/tischool.ro\/en\/wp-json\/wp\/v2\/posts\/9616","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tischool.ro\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tischool.ro\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tischool.ro\/en\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/tischool.ro\/en\/wp-json\/wp\/v2\/comments?post=9616"}],"version-history":[{"count":3,"href":"https:\/\/tischool.ro\/en\/wp-json\/wp\/v2\/posts\/9616\/revisions"}],"predecessor-version":[{"id":9622,"href":"https:\/\/tischool.ro\/en\/wp-json\/wp\/v2\/posts\/9616\/revisions\/9622"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/tischool.ro\/en\/wp-json\/wp\/v2\/media\/8173"}],"wp:attachment":[{"href":"https:\/\/tischool.ro\/en\/wp-json\/wp\/v2\/media?parent=9616"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tischool.ro\/en\/wp-json\/wp\/v2\/categories?post=9616"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tischool.ro\/en\/wp-json\/wp\/v2\/tags?post=9616"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/tischool.ro\/en\/wp-json\/wp\/v2\/ppma_author?post=9616"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}