Jun 2026· Hitik: International Journal of Catechists and Religious Educators· Vol 3, pp. 191-207· 0 citations· 12 references
TL;DR
This study investigates the ethical challenges posed by Education 4.0’s reliance on AI, data analytics, and immersive technologies, and proposes the Pedagogy of Encounter as Via Pulchritudinis (Path of Beauty), a framework affirming beauty as a path to God and a means of proclaiming the Gospel.
Abstract
Pope Francis champions accessible education as an act of hope, reminding educators that the distinctive feature of Catholic education is true humanization. Yet, the rise of Education 4.0, driven by digital learning, often lacks a coherent ethical, human-centered framework. This study investigates the ethical challenges posed by Education 4.0’s reliance on AI, data analytics, and immersive technologies, aiming to evaluate these through Education 5.0 and Pope Francis’ Global Compact on Education (GCE) to propose a theological-pedagogical framework that re-centers Catholic education on humanization. Employing qualitative textual analysis informed by the synodal methodology of listening, discernment, and participation, it explores three questions: (1) What are the pedagogical features of Education 4.0 and 5.0? (2) What opportunities (“lights”) and challenges (“shadows”) emerge when Education 4.0 is viewed through the GCE lens? (3) How can Education 5.0 and the GCE be synthesized into a theological-pedagogical framework for humanization? Findings show Education 4.0 enables AI-enhanced instruction, personalized learning, hybrid modalities, immersive tools, and collaboration, but risks dehumanization, bias, and digital divides. Integrating Education 5.0’s human-centered innovation with the GCE, the study proposes the Pedagogy of Encounter as Via Pulchritudinis (Path of Beauty), a framework affirming beauty as a path to God and a means of proclaiming the Gospel. This offers Catholic education a principled, hopeful way to humanize teaching and learning in the 21st century.
While Education 4.0 promises to cultivate 21st-century skills like creativity and critical thinking, the reality often falls short. Current frameworks are heavily technocentric, prioritizing digital tools and measurable data over the communal, emotional, and spiritual depth that true learning requires. This paper argues that we can restore balance to this digital shift by looking toward Indigenous Pedagogies (IPs). Far from being “obsolete” relics of the past, these are sophisticated, arts-based systems rooted in storytelling, ritual, and land-based creation that can offer a creative blueprint for the human-centered goals that Education 4.0 claims to value. Through a qualitative synthesis, I deconstruct modern educational models to show how ancestral wisdom can actually serve as a vital evolution for our "postdigital" future. This work introduces the ABIP Model, a framework that braids ancient knowledge with digital tools across four key areas: narrative intelligence, land literacy, collaborative performance, and symbolic co-creation. By comparing the unique strengths of different artistic traditions, the study demonstrates how performative and visual arts can practically ground the modern competencies that Education 4.0 aims for. Ultimately, integrating these practices is not a step backward but a necessary step toward an ethical, holistic education. It ensures that as we move through the Fourth Industrial Revolution, our students are future-proofed and remain deeply connected to their humanity and their respective communities.
Andylyn M. Simeon· DLSU Arts Congress Conferenc...· 0 citations
The contemporany is era of profound transformations, where technology has reshaped not only how we communicate, but also how we learn and teach. This article aims to investigate the role of digital media in contemporary education, arguing that its integration goes beyond a mere modernization of tools, representing a restructuring of the educational ecosystem itself. Based on an descritive and analytical literature review, the study traces the paradigm shift from the traditional model to a student-centered model, explores the various media tools and their pedagogical applications – such as virtual learning environments, videos, podcasts, and social networks – and discusses the challenges inherent in this transition, including teacher training and equitable access. The conclusion reinforces that digital media, when integrated critically and pedagogically, are fundamental to forming citizens prepared for the complex challenges of the 21st century, making education a more dynamic, personalized, and meaningful process.
Ingrid Nascimento de Sousa, Ilga Chaves Teixeira, Eduardo Belarmino dos Santos et al.· Revista de Estudos Interdisc...· 0 citations
This study examines the transformation of theological pedagogy within digital learning environments, focusing on the shift from a transmission-oriented model to a dialogical, reflective, and transformative paradigm. Employing a literature-based approach that engages theories of theological pedagogy, reflective didactics, and digital learning practices, the conceptual synthesis suggests that digital spaces foster new forms of active learner engagement in constructing theological meaning. The analysis identifies three core conceptual transformations: (1) a paradigmatic shift toward participatory learning; (2) a theological reinterpretation of presence and incarnation beyond physical proximity; and (3) the emergence of digital space as a legitimate locus theologicus for experiencing and articulating faith. The discussion further highlights the relevance of Groome’s shared praxis and Klafki’s reflective didactics as foundational frameworks for designing pedagogical models that are both contextually grounded and transformative. Overall, this study contributes to contemporary discussions on theological education by emphasizing the need to reconstruct pedagogical goals, processes, and relational dynamics for the digital age.
Paulus Tnunay, Thomas Pentury, Wilson Rajagukguk· Greenation International Jou...· 0 citations
Science, technology, engineering, and mathematics (STEM) education is conventionally treated as a culturally neutral, universal enterprise. This theoretical paper interrogates that assumption and asks how science, technology, engineering, and mathematics education can be rethought beyond dominant Western epistemic traditions. Drawing on decolonial theory, indigenous knowledge scholarship, ethnomathematics, and African philosophy of education, the paper argues that decolonising STEM is not a matter of cosmetic curriculum diversification but of structural epistemological pluralism. Using a critical-hermeneutic engagement with the literature, the study advances a three-level analytic framework: content, pedagogy, and epistemic governance for evaluating decolonial STEM reform, and proposes a pluriversal model in which indigenous knowledge systems, local problem-solving practices, and the plural Western sciences are braided as co-generative starting points for STEM teaching. The paper concludes that genuine decolonisation requires moving from epistemic monoculture to cognitive justice and offers concrete recommendations for curriculum designers, teacher educators, and policymakers in African and other postcolonial contexts.
The curricular resignification of the Community Ethnoeducational Project (PEC) in primary education institutions cannot be understood as a technical adjustment of the curriculum, but as a historical dispute over the meaning of school, over who produces legitimate knowledge and for which lives they become teachable. Based on a critical analysis of literature and references located in the Colombian Caribbean, this article examines how contemporary education reproduces philosophical inertias associated with the coloniality of knowledge and "neutralized" forms of interculturality, while managing difference through policies, curricula and institutional devices that usually oscillate between folklore, segregation and essentialization. It is analyzed how the transition from the Institutional Educational Project (PEI) to the PEC requires recognizing internal tensions (normative frameworks, school culture, management management, evaluation) and external tensions (structural racism, territorial inequality, precariousness of the school-community link), as well as integrating community knowledge not as "annexed contents", but as principles of pedagogical, ethical and political organization of the curriculum.
Torres Pérez-María, D. Carmen· Journal of Intelligent Decis...· 0 citations
High school education in Brazil is undergoing a serious structural and epistemological crisis, as evidenced by high dropout rates, a lack of adequately qualified teachers, and curricula guided by a technocratic and pragmatic logic—such as that criticized in the BNCC. This reality stems from a Cartesian and fragmented pedagogical model, incapable of meeting students’ needs or preparing teachers for contemporary social dynamics. To overcome this limitation, this article brings together the theoretical frameworks of Paulo Freire and Edgar Morin. Freire’s Pedagogy of Liberation challenges “banking education” and the passive transmission of content, proposing a dialogical, critical, and emancipatory praxis. In this approach, the teacher acts as a transformative intellectual and the student as the protagonist of their own reality. Complementarily, Morin’s Complex Thought challenges compartmentalized knowledge, promoting transdisciplinarity, the reconnection of knowledge, and a reform of thought. Morin emphasizes the need for human understanding, the ecology of knowledge, and the capacity to confront the uncertainties of an unpredictable world. The convergence between these authors consolidates the concept of a “Pedagogy of Uncertainty” and resilience, in which Freire’s critical stance is combined with Morin’s systemic perspective. This synergy offers a solid ethical, political, and epistemological foundation for restructuring teacher training and practice in high school. It is concluded that the implementation of this pedagogy requires concrete changes in educational frameworks. In initial teacher education, the urgency of overcoming the division between subject-specific content and pedagogical disciplines through transdisciplinary projects and practicums grounded in “circles of culture” is emphasized. In continuing education, the creation of permanent spaces for collective reflection and the co-construction of knowledge is advocated, treating the educator as the agent of their own praxis. Thus, the integration of Freire’s and Morin’s philosophies emerges as a promising path for training professionals capable of guiding a profound educational and social transformation in Brazilian basic education.
Sandra Mara de Lara, Luiza Leticia Carvalho de Lara, Adriana Ferreira Martins Alflen et al.· Revista de Estudos Interdisc...· 0 citations