This paper examines phenomenology and its psychological relationship to religious education. It comments on this relationship in the light of the critique of phenomenology which Piaget himself made towards the end of his life (Piaget, 1965), though it also draws attention to other aspects of phenomenological theory which are dissonant with Piagetian psychology. This paper, therefore, is not a broad philosophical critique of phenomenology, though an element of this is included, but concentrates on the philosophical and developmental factors which impede the capacity of young people to perform either of the 'reductions' demanded by the phenomenological method.
1977 Academic Press Limited
Phenomenology and Religious Education
For historical reasons there is, in Britain, no constitutional division between church and state. One of the implications of this is that religion may be taught and practised in British schools supported by public money. This is done according to locally agreed syllabuses within a framework drawn up by central government.
The predominant pattern of British schooling is of primary schools taking pupils aged between 6 and 11 years and of secondary schools taking pupils aged between 11 and 16 years. Religious education is provided on approximately a one-lesson-per-week basis throughout these two phases of compulsory schooling (to the age of 16), though primary school pupils are often taught thematically so that teaching about religion, or teaching of religion, may be partially assimilated within humanities courses. Pupils who decide to study religion for examination purposes will receive an increased allowance of time in the years between 14 and 16, and from 16 to 18 if they go on to take pre-university qualifications, and the subject is, at this point, usually called 'religious studies' rather than religious education.
The change of name signals a change of emphasis rather than a change of nature. Legislation, going back at least as far as 1944, speaks of 'religious education' and implies that it is made up of two components: collective worship at the beginning of the school day and 'religious instruction' in the classroom. More recent legislation changes the terms. The 1988 Education Reform Act speaks of religious education and implies that it is made up of two components: collective worship at any point in the school day and 'religious education' in the classroom. Examination courses and university departments, by contrast, offer 'religious studies'. The general tenor of the distinction is clear enough. Politicians, and particularly conservative ones, see children receiving religious education in which they will not only learn about religion but also learn from religion. Academics, on the other hand, see religion as being studied neutrally and objectively and without any faith commitment or lifestyle implications. Obviously, religious education may be offered in such a way that it is effectively religious studies, as the following discussion of phenomenology illustrates.
During the 1970s, when the control by central government of the curriculum was not as tight as it now is, the Schools Council offered a forum where teachers, academics, and local and national government representatives might meet to discuss curriculum change. Various influential publications were produced by the Council, and in the case of religion, these had an impact on the way agreed syllabuses were delivered in the classroom. For example the Schools Council Working Paper 36 (1971) introduced the 0048-721X/97/030275