Dissertations / Theses on the topic 'Secular students'

Universities have traditionally been thought of as “secular enclaves” (Bryant, 2006: 2) that have the capacity to liberalise or even eradicate personal religious beliefs. Despite this assumption, religious activity on university campuses shows no sign of declining, due in part to the failings of the secularisation thesis and the rise of religious pluralism. In the media more recently, there have been frequent references to religious organisations on campus, in particular to clashes between Christian societies and Student Unions, and between Islamic and atheist societies. The management of religion on university campuses has also become a political issue with the Prime Minister David Cameron intervening on recent guidelines (proposed by Universities U.K.) advising that external religious speakers be allowed to segregate student audiences based on gender. As a direct result of Cameron’s intervention the advisory comment was removed. In light of the above, the aim of this thesis is to explore how Christian, Jewish and Muslim students navigate the terrain of the university and whether such an environment is challenging or conducive to their faith in terms of degree content, interactions with peers and involvement in relevant societies and/or chaplaincies. This thesis also explores student reactions to the New Atheism, a label attributed to a group of provocative authors – Richard Dawkins, Daniel Dennett, Sam Harris and Christopher Hitchens – all of whom are united in their belief that religion is irrational, false and evil. Often described as the chief proponent of the New Atheism, Richard Dawkins has also recently shown his support for UCL’s atheist society in their disagreement with the Student Union over the uploading of a satirical religious cartoon to their Facebook page. The research which forms the basis of this thesis was carried out between 2011-2013 and features the use of qualitative semi-structured interviews and the presentation of New Atheist extracts from Dawkins, Hitchens, Dennett and Harris. Over 30 participants were included in the project with a minimum of 10 students from each (Islamic, Christian and Jewish) faith group. The multi-faith angle of this project offers a unique insight into how different faith groups navigate the university, with some common issues emerging across all faith groups as well as faith-specific issues. Sociological research in this area has tended to focus on Christian students and this has meant that certain concerns (such as dietary provisions and prayer space) have tended to be overlooked by researchers. The findings of this research project are multi-layered and complex. Religious students differed in terms of their expectations of higher education institutions: some students viewed the university in purely educational terms (and as having no religious function), while others saw the university as a place for both educational and spiritual development and where personal faith could be integrated with their academic studies and social life. The experience of religious students in using chaplaincies and societies was also mixed, with some students reporting fears of being “judged” by other members of the same faith group. There also appeared to be intra-religious tension across all faith groups but this was more prevalent among the Christian and Islamic societies due to denominational differences. Inter-religious (as opposed to intra-religious) tension emerged particularly in the students’ responses to the New Atheism. Rather than seeing New Atheist literature as a direct challenge to their own faith, the participants recognised that “other” religious believers might be guilty of the New Atheist’s accusations – therefore highlighting a surprising degree of convergence between religious participants and New Atheist arguments.

Previous research has shown that accountants may be inadequate moral reasoners. Concern over this trend caused the Treadway Commission (1987) and the Accounting Education Change Commission (1990) to call for greater integration of ethics into the student's training. Ponemon and Glazer (1990) found a difference in cognitive moral development (CMD) between accounting students at a public university and a private university with a liberal arts emphasis. This study expands Ponemon and Glazer's research by examining two liberal arts universities, one a private, secular institution and one a Catholic institution. The primary research question asks if Catholic university accounting students manifest greater CMD growth than secular university accounting students. Additionally, this study examines and compares the priority that accounting students from the different institutions place on ethical values versus economic values. It was expected that Catholic university accounting students would manifest both greater CMD growth and a greater concern for ethical values over economic values when compared with non-Catholic university accounting students. The study utilized a two-phase approach. In the first phase, an organizational study of two institutions was made to determine how each strives to integrate moral development into their accounting students' education. In the second phase, lower-division and senior accounting students were given three ethical and values related tasks to complete which propose to measure differences in ethical and economic values.

The purpose of this qualitative study was to explore the experiences of conservative orthodox Christian students attending public, secular, accredited counseling and counseling psychology graduate programs. Conservative orthodox Christian students who were attending public, secular, accredited counseling and counseling psychology graduate programs were recruited by email. A prescreening interview was conducted with each respondent. Seven respondents participated in three rounds of individual interviews. The overall research question was: What are the experiences of conservative orthodox Christian students attending public, secular, accredited counseling and counseling psychology graduate programs? Follow-up questions explored the participants' perceptions and experiences in depth. Data were analyzed through within case and cross case displays using a phenomenological approach. Emergent categories, themes, and descriptors were gathered from each round of interviews. Data were organized into three major categories: reflections on secular programs, experiences attending secular programs and Christian identity, and further organized into underlying themes and descriptors. Implications related to conservative orthodox Christian students attending public, secular, accredited counseling and counseling psychology graduate programs were discussed. Finally, suggestions for future research were provided.

Despite a decade of research into student 'difference', religious students have been largely ignored within the widening participation and diversity literature. Unlike considerations of class, race or gender, religion remains, for the most part, unrecognised within institutional policy making, whilst the actual experiences of religious students are omitted from many of the debates around fundamentalism on campus and the role of universities in enhancing community cohesion. This thesis is designed to address this omission and to enhance theoretical and conceptual understandings of the social and academic experiences of religious students in UK secular higher education. Using a Narrative Inquiry approach, fifteen students from Christian, Muslim, Jewish and Sikh backgrounds were interviewed about their social and educational experiences, throughout their first year at a post-1992 University. The students' stories were analysed through the lenses of race, gender, class and religion with Bourdieu's notions of habitus, field, capital, othering and strategy adopted as conceptual tools in order to help better explain and understand their practices and actions. The research provides new insights into the relational nature of religion, the ways in which the interactions between habitus, field and capital inform students' 'otherness' or 'fit',' the levels of self-awareness and reflexivity shown by religious students in their daily lives, and the strategies they undertake to resist being 'othered', namely defiance, charm, avoidance, 'passing', and emotional and physical disengagement. The research highlights the need to bring religion into the fold of recognised social categories, to conceptualise religious 'othering' as exclusionary, and to restructure Bourdieuian theories of habitus and strategy to take into account the individual habitus of religious students. The thesis, therefore, has significant implications not only for widening participation and diversity policy and practice but also the broader ways in which difference is understood and valorised.

The values and beliefs involved in Islam maintain that religion is embedded in everyday life. Students from countries which subscribe to the tenets of Islam may have a difficult time adjusting to the secular society of the U.S. This study is concerned with the interrelationships among events perceived as stressful, the ways of coping with stress that are reported as most often used, and the reported level of satisfaction with living in the U.S. for the Muslim Arab international students in this study. A four page survey questionnaire was used as the instrument. The questionnaire was filled out by 102 Muslim Arab international students regarding the areas of stressors, coping strategies, satisfaction with living in the U.S., and individual descriptors. None of the hypotheses were supported with statistically significant results. Of the subjects, 83% reported that they did not receive any intercultural pre-sojourn training. Presently, pre-sojourn intercultural training does not aid in reducing the stressful situations experienced by these subjects (Hypothesis 1). The frequency of emotion-focused coping does not decrease when the perceived effectiveness of presojourn intercultural training increases (Hypothesis 2). Limited knowledge and standardized research in this area may contribute to the lack of success of intercultural training. Additional time spent living in the U.S. does not reduce the communication-related stressors Muslim Arab students experience (Hypothesis 3). Although research indicates the longer people live in a foreign culture, the more they learn the rules and norms and therefore become acculturated (Samovar and Porter, 1988), the additional considerations a Muslim Arab international student may have to deal with could override the positive effects of time. The frequency of emotion-focused coping does not substantially decrease the longer amount of time a student has lived in the U.S. (Hypothesis 4). stress is a part of any student's life. For Muslim Arab international students living in the U.S., the basic value system provided by the belief in Islam appears to be related to coping with stressful situations (Hypothesis 5). However, the results were not significant. As the variety of coping strategies increases, the variety of stressors does not decrease (Hypothesis 6). Rather, as the variety of stressors increases, so too does the variety of coping strategies. It appears that students who experience more stressors respond by using more coping strategies. Satisfaction was correlated with neither coping strategies nor stressors. One would expect satisfaction to be positively related to coping strategies (Hypothesis 7), but there was no relationship. One would also expect satisfaction to be inversely related to stressors (Hypothesis 8), but there is no relationship. Satisfaction was measured by the extent to which subjects would want to remain in the U.S., and if they would recommend a loved one to study in the U.S. Based on the highly obligatory social structure that exists in many Middle Eastern countries, contemplating remaining away from one's family and friends may not have been acceptable. Difficulties associated with living in the U.S. as an international student may have also led subjects to report they would not recommend a loved one to study in the U.S. In conclusion, there are three important results that can be drawn from this study. First, with respect, at least, to the Muslim Arab international students in this study, there is no way to empirically discriminate between different categories of stressors or different categories of coping strategies. Second, denial and wishful thinking are not effective coping strategies. Third, direct problem solving is clearly the most effective way for the Muslim Arab international students in this study to cope with stressors while living in the U.S.

This study determined if any differences exist in the level of affirmative training received, beliefs about sexual orientation, and perceived clinical competency with lesbian, gay, and bisexual (LGB) clients of 231 couple and family therapy (CFT) students who attend COAMFTE accredited institutions. Independent t-tests were used to compare mean scores of students who attend secular versus religiously affiliated institutions to determine if there was a difference in levels of affirmative training received, beliefs about sexual orientation, and perceived clinical competency with LGB clients. Significant differences were found in overall LGB affirmative training levels as well as therapist competency in working with LGB clients. Students did not report differences in the level of affirmative curriculum content pertaining to LGB topics that they received. Training implications are discussed such as COAMFTE providing more structured guidelines for schools to prepare students to work with LGB clients in a positive affirming manner.

This study explored and sought to understand the factors that lead to students’ spiritual development at a secular institution. I focused on examining the perceptions of the students in determining the factors that facilitated individual spiritual growth. The rationale behind conducting this research was that colleges and universities desire for students to have a transformative and holistic experience. Knowing the factors that facilitate growth might enable university officials to intentionally create environments that stimulate growth for all students. Using a qualitative research design, I utilized methods for establishing a grounded theory because I sought to explain how students use their social, spiritual, and emotional experiences to impact their spiritual development. I interviewed 18 upper-division, Christian students of two regional secular state-assisted universities. All interviewed students were involved with local chapters of the nationally established parachurch college student organization. The data displayed a distinct difference between the first year of a student’s academic career and subsequent years. The students detailed the first year being a time of confusion and turmoil while the upper-division years were calmer for them a period in which context is important during a time of disruption. Choices consisted of the themes of involvement and authenticity, or aligning behaviors, because of opportunities for reflection. Finally, the change category provided rich data about triggers or internal dialogue that followed from students’ experiences with disruptions to their routine thinking. Relationships, mentoring, or reading created disruptions in routine thinking. The data suggested that for students to experience growth in their spiritual identity, they must undergo a trigger that disrupts their normal thinking patterns. The reflective disruption model emerged from the vertical structure that was built from the bottom to the top with the themes of context, choice, and change. The four areas comprising the matrix’s four concept horizontal matrix are relationships, authenticity, involvement, and spiritual actions. The reflective disruption model provides a foundation upon which future research may be built.

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Introduction: Technological evolutions in the modern world have caused significant changes in the way children and adolescents perform their amusements and leisure, leading to a reduction in the level of physical activity and impairing the formation of healthy habits. There is evidence that the level of physical fitness of children and adolescents has declined over time. In this sense studies that verify the secular trend of growth and physical fitness gain importance. Objective: to analyze, through a secular tendency, changes occurred in parameters of physical fitness related to health in schoolchildren from 7 to 12 years of age in the city of Taguatinga- DF, from 1992 to 2015. Materials and Methods: The study addresses With a sample of 2,281students (1,114 males and 1,167 females), from 2001 to 2005 (years 2000) with 774 students (348 boys and 426 girls) and Year of 2015 with 370 students (187 boys and 183 girls), totaling 3,425 students (1649 boys and 1,776 girls). Body mass and height were obtained, which gave rise to the body mass index, tricipital and subscapular skinfolds, with which the percentage of fat was calculated, in addition to agility, flexibility, lower limb strength and sexual maturation. Means, deviations and frequency were analyzed. Normality was verified with Shapiro Wilks and Kolmogorov-Smirnov. In addition to the analysis of variance in case of normality and Kruskal Wallis where there was no normality. The study was approved by the Ethics Committee of the Catholic University of Brasilia under number 1,086,406. Results: Body mass, height, body mass index and fat percentage of boys and girls presented significant differences when we compared the three moments of the study. These variables showed a positive secular trend, mainly when we compare the years 1990 and the year 2015. The results also show that when compared with reference tables for ages and sex the majority are classified in unsatisfactory levels. The variables flexibility and horizontal jump presented a seculartendency negative, demonstrating a worsening of results over time. There was also worsening in the variable agility that presented a positive secular tendency. It was found that the boys in the sample are initiating the process of sexual maturation earlier than the girls. The boys presented better performance in all stages of sexual maturation, except for the variable flexibility, where the girls were better. Conclusions: In a qualitative analysis, the results of the secular trend of both physical growth and motor performance of boys and girls presented worse results when we compared the first moment of the study (1990s) with the present moment (2015). It is suggested a great attention to the objectives of the Physical Education classes at the Public School and a pedagogical supervision to the teachers who teach this discipline.
Introdu????o: As evolu????es tecnol??gicas ocorridas no mundo moderno provocaram mudan??as significativas na forma como crian??as e adolescentes realizam suas divers??es e lazer, levandoos ?? diminui????o do n??vel de atividade f??sica e prejudicando a forma????o de h??bitos saud??veis. H?? evid??ncias que o n??vel de aptid??o f??sica das crian??as e dos adolescentes tem diminu??do com o tempo. Neste sentido estudos que verifiquem a tend??ncia secular do crescimento e da aptid??o f??sica ganham import??ncia. Objetivo: analisar, por meio de tend??ncia secular, modifica????es ocorridas em par??metros da aptid??o f??sica relacionada ?? sa??de em escolares de 07 a 12 anos de idade na cidade de Taguatinga-DF, no per??odo de 1992 a 2015. Materiais e M??todos: O estudo aborda tr??s momentos distintos, de 1992 a 1995 (anos 1990) com uma amostra de 2.281 alunos(1.114 do sexo masculino e 1,167 do sexo feminino), de 2001 a 2005 (anos 2000) com 774 alunos (348 meninos e 426 meninas) e do ano de 2015 com 370 alunos (187 meninos e 183 meninas), totalizando 3.425 alunos (1649 meninos e 1.776 meninas). Foram coletados massa corporal e estatura, que deram origem ao ??ndice de massa corporal, dobras cut??neas tricipital e subescapular, com as quais foi calculado o percentual de gordura, al??m da agilidade, flexibilidade, for??a de membros inferiores e matura????o sexual. Foram analisadas m??dias, desvios e frequ??ncia. A normalidade foi verificada com Shapiro Wilks e Kolmogorov-Smirnov. Al??m da an??lise de vari??ncia em caso de normalidade e Kruskal Wallis onde n??o houve normalidade. O estudo foi aprovado pelo Comit?? de ??tica da Universidade Cat??lica de Bras??lia sob o n??mero 1.086.406. Resultados: A massa corporal, a estatura, o indice de massa corporale o percentual de gordura dos meninos e das meninas apresentaram diferen??as significativas quando comparamos os tr??s momentos do estudo. Estas variaveis apresentaram tend??ncia secular positiva, principalemtne quando comparamos os anos 1990 e o ano de 2015. Os resultados tamb??m mostram que quando comparados com tabelas referenciais para as idades e sexo a maioria est??o classificados em niveis insatisfat??rios. As vari??veis flexibilidade e salto horizontal apresentaram tendencia secular negativa, demonstrando uma piora de resultados ao longo do tempo. Tamb??m houve piora na variavel agilidade que apresentou tendencia secular positiva. Verificou-se que os meninos da amostra est??o iniciando mais cedo o processo de matura????o sexual do que as meninas. Os meninos apresentaram melhor desempenho em todos os est??gios de matura????o sexual, exceto para a variavel flexibilidade, onde as meninas foram melhores. Conclus??es: Numa an??lise qualitativa, os resultados de tendencia secular tanto de crescimento f??sico quanto de desempenho motor dos meninos e meninas apresentaram resultados piores quando comparamos o primeiro momento do estudo (anos 1990) com o momento atual (2015). Sugere-se uma aten????o muito grande aos objetivos das aulas de Educa????o F??sica a Escola P??blica e uma supervis??o pedag??gica aos professores que ministram esta disciplina.

Hur kan lärare på bästa sätt möta elever med religiös positionering i religionskunskapsklassrummet?  Hur kan undervisningen utformas för att ge religiösa traditioner en framställning som elever med religiös positionering kan acceptera, relatera till och kanske också lära nytt av? Den här religionsdidaktiska studien handlar om hur elever som positionerar sig inom muslimsk, kristen, buddhistisk och judisk tradition talar om skolans religionskunskapsundervisning. Studien berör tre teman. För det första undersöks mötet mellan undervisningsinnehåll och elevernas erfarenheter av sin egen religiösa tradition och tro. För det andra riktas uppmärksamheten mot hur eleverna talar om sina erfarenheter av att vara eller att förväntas vara representant för sin egen tradition i undervisningen. Ett tredje tema handlar om hur eleverna beskriver ramar och förutsättningar för religionskunskapsundervisningen. Intervjumaterialet har analyserats med hjälp av kritisk diskursanalys. Resultaten visar bland annat att eleverna har svårt att känna igen och relatera till sin egen tradition i undervisningen. De befarar att undervisningen snarare förstärker än dekonstruerar stereotypa föreställningar om religion och religiöst liv.
This study focuses on the encounter between students who postition themselves within a religious tradition and the Swedish school system´s mandatory, integrative and non-confessional subject Religious Education. The aim of the study is to show how students who position themselves within a religious tradition speak about the school's religious education. The interest is directed towards three themes. Firstly, the encounter between teaching content and the students experiences of their own religious tradition and faith. A second theme deals with the issue of being representatives of their own tradition in the classroom. A third theme addresses how the students describe the framework and conditions for religious education. The empirical material consists of twenty-one group- and individual interviews with students ages 16-19 from Muslim, Jewish, Christian and Buddhist traditions. Social constructionist theory provides the basis and critical discourse analysis is used as theoretical and analytical approach. The results show that all the students in the study find it difficult to recognise and relate to their own tradition in the framework of religious education. According to the students, religious traditions are presented in a shallow, stereotypical and fact-oriented manner with a focus on history, strict rules and obedience. Another finding is summarised in the discourse "religious positioning as an independent choice". These articulations are understood as a resistance discourse. It seems necessary for the students to challenge what they perceive as dominant discourses of religion and religious life, as expressed in the religious education classroom, in school and in society. For some students, representing their own tradition in the classroom, is discribed as a selfimposed position allowing them to defend and give a more nuanced picture of their own tradition. Most students, however, describe the position of being a faith representative in the classroom as assigned and undesirable. Within the discourse "the neutral religious education", teaching is described as tightly regulated by the requirements of neutrality, objectivity and fairness. In the light of students' talk about other school subjects (NO and Philosophy), it is possible to understand ”the neutral religious education” as part of a wider secular, possibly secularist discourse, where the school fosters critical thinking and imposes a strict scientific worldview, where religion and religious beliefs are dismissed, ridiculed and denied. Although the students criticise the teaching, they value the subject´s potential of contributing to tolerance and mutual understanding. Implications of the findings are discussed in relation to the teachers didactical choices, the classroom practice and the aims of Religious Education.

I denna kunskapsöversikt har vi samlat forskningsartiklar för att besvara våra frågor kring det mångreligiösa klassrummet i ett sekulärt land som Sverige. Vi har även sökt forskningsartiklar för att se vilka didaktiska utmaningar det kan finnas i ett mångreligiöst klassrum och vilka didaktiska redskap en religionslärare kan använda sig av för att arbeta inkluderande. Vi har uteslutande använt oss av engelska forskningsartiklar som vi funnit på sökmotorer såsom Libsearch, Education Research Complete, ERC och ERIC via EBSCO. I översikten märkte vi bland annat att det finns flera olika redskap, åsikter och tillvägagångssätt som olika pedagoger och forskare ansåg vara det mest effektiva och lämpliga sättet. Syftet handlade om att pedagogerna ville motarbeta polarisering mellan religiösa och icke religiösa. Det fanns även ett syfte att informera studenter om religion och andra levnadssätt då många inte hade någon vidare erfarenhet av religion, de plattformar eleverna fick sin information ifrån var endast i skolan och media. Den mediala bilden av religion tenderar ofta att vara negativ. Vi kunde även utläsa hur lärare lyfte upp det sekulära som en norm för det svenska samhället, implicit menar man med andra ord att det religiösa inte hörde hemma i ett modernt samhälle. Explicit framgick det även gång på gång hur det religiösa var något man gjorde innan i Sverige, men inte längre idag. Det framgick dock tydligt att många elever i dagens skola i Sverige fortfarande är religiösa. Det handlar med andra ord inte enbart om en religiös bakgrund eller en traditionell syn på det religiösa. Vi uppmärksammade även att elever upplever att de ofta blev missrepresenterade i klassrummet. Det fanns även en önskan från religiösa elever att diskutera mer kring det andliga och övernaturliga upplevelser. Avslutningsvis kom vi fram till att det finns fortfarande stora utmaningar för religionsundervisningen, men att den är oerhört viktig då för många är det kanske den enda informationskällan som inte är medial. Dessutom i det polariserade samhälle vi befinner oss i idag då alla människor blir matade med nyheter från flera olika medieplattformar är även religionsundervisningen viktigare än någonsin. Vi är även medvetna om att Sverige är ett sekulärt land, men vi kom fram till att man som pedagog kanske bör akta sig för hur man använder och värderar ordet sekulärt. Även om Sverige är sekulärt finns det även en mångfald av olika individer med olika religiösa bakgrunder. Att då likställa den religiösa identiteten som omodern är problematiskt.

This qualitative study sought to replicate the previous study conducted by John David Trentham in 2012. Trentham’s study was cross-institutional in nature with a population from bible colleges, confessional Christian liberal arts colleges and universities, and secular universities. This study is focused on a population consisting of pre-ministry undergraduate students from a single institutional setting, secular universities. The Perry Scheme is the basis for the evaluation and previous research conducted by Trentham is used to study how attendance at secular universities affects the progression of pre-ministry undergraduate students through positions established by Perry in his epistemological developmental scheme. The qualitative research design consisted of six steps. The first step consisted of customizing the Trentham Interview Protocol which entailed adding a line of questioning exploring the impact of attending events sponsored by Student Services/Student Affairs. The second step was to recruit study participants having each complete a Thesis Study Participation Form verifying they met the criteria for the study. The third step was to conduct a pilot study ensuring I was able to properly conduct the interviews and make any necessary adjustments before moving forward. The fourth step was to conduct and transcribe interviews with study participants and submit them to the Center for the Study of Intellectual Development (CSID) for scoring. The fifth step was to perform an independent content analysis utilizing Trentham’s categories for assessing epistemological priorities and competencies. The six step was to evaluate the scoring provided by the CSID and the content analysis, determine research findings, and draw conclusions based on the data obtained. Overall, the findings of this research were consistent with those of Trentham’s earlier research. This is especially so of his study participants from secular universities. Study participants with higher Perry Scheme scoring also scored higher in Trentham’s structured framework for epistemological priorities and competencies. This study also suggests a possible correlation between epistemological positioning and voluntary attendance at extracurricular events sponsored by Student Services/Student Affairs with Trentham’s Epistemological Priorities and Competencies. However, due to the small population size, further research is necessary. The prominent themes that emerged were consistent with those observed in the Trentham study.

One-fifth the U.S. public, and over a third of young Americans under twenty-five years of age, report they are religiously unaffiliated (termed the “Nones”). Campus ministry programs, typically arranged by denomination or tradition, often neglect this group and need to be recalibrated in order to serve Nones better. Chapter Two synthesizes key findings from three prominent commercial surveys about the current religious landscape in the country, among young adults, and on campuses in general. Chapter Three reviews recent works about the larger role of religion on campus and introduces a topology of the Nones. Chapter Four outlines a series of concrete initiatives taken at one site, Simmons College, and draws some conclusions.

By analyzing surveys, census data, policies and curriculum, it is demonstrated that the Toronto District School Board’s policies for equitable, anti-heterosexist, and anti-homophobic curriculum become stymied by how students and sex are routinely treated as subjects of moral control in curriculum. According to Gilles Deleuze's (1988) interpretation of Baruch Spinoza's (1632-1677) philosophical works, the distinction between morals and ethics is also the difference between slavery and freedom. Together with theoretical perspectives of sex and sexuality from Michel Foucault, Judith Butler and Gayle Rubin, the distinction between morals and ethics works to specify how particular discourses of sex can work to enslave or to empower students. Comprehension and circulation of the distinction between morals and ethics is proposed to increase the potential for curriculum to reciprocate with students’ individual learning needs, support the free and autonomous organization of desire, and promote the possibility of a democratic, inclusive, pluralistic, and secular society.