Search results

Connections have been observed between police involvement in school discipline and the utilization of suspensions as punishment. While proponents of school surveillance believe that police are necessary to provide safety in schools, education advocates question students' perception of safety and its effects on educational outcomes. This article examines the relationship between police officer presence and certain educational outcomes, including student attendance, access to higher education, standardized test scores, and suspension rates. Also included in this analysis is an exploration of the relationships between these variables and classroom restorative circles used to manage conflict and find alternative solutions to safety. Does police presence have a significant impact upon attendance, access to higher education, standardized test scores, and suspension rates for students? Does the use of restorative circles at school, an alternative to traditional student discipline, have a significant impact upon attendance, access to higher education, standardized test scores, and suspension rates for students? To address these inquiries, an Ordinary Least Squares (OLS) regression analysis is used on both predictors with the School Survey on Crime and Safety collected by the U.S. Department of Education (DOE). Results demonstrate a statistically significant relationship between police officer presence and suspensions. Restorative circle use in schools has a significant impact upon decreased school suspensions and increased standardized test scores. To conclude the paper, real-world implications on school policy development are discussed.
Keywords: police in schools, suspension rates, educational outcomes, restorative justice circles, standardized test scores

For centuries there was an intimate relationship between a set of philosophical theses and catholicism;this set of theses have been tributary to a situation of scientific knowledge, political organizationand more. But since Modernity, this situation has dramatically changed, also changing thelocation that the society gave to the religious practice. Age of secularization, post Christian society,radical secularism, are terms that have been used to describe this process. It also changed the philosophicalthesis, and in the beginning of XXI century we have a radically different philosophicalframe. Can the philosophical frames of the second modernity, or second industrial revolution, toprovide a renewal of thought about religion as a social practice, such as ethical proposal and savingeducation? Our hypothesis is: in a number of currents of contemporary philosophy, there areelements that actually allow this. We try to show how these new philosophical frames provide elementsfor a renewal of thought about religion.The positivist perspective is heir of the Enlightenment, it liquidated the religion in terms ofpathology or superstition, discarding any scientific approach to the subject of religious experiencethat is not an illusion or imaginative projection. The decline of modern reason, resulted in newphilosophical frames of the religious phenomenon, in contemporary authors there are not framedin the metaphysical tradition.Exploring the new philosophical framing, it was seen the core of the structure of the "numinousexperience" like the core of religion, like constant experience coextensive to human existence.It has managed well, show the object of the numinous experience emancipated of the category"Theos" and its ontological derivations, allowing include "a-theistic" objectifications of "the numinous". ; Durante siglos existió una relación íntima entre un conjunto de tesis filosóficas y el catolicismo; este conjunto de tesis han sido tributarias de una determinada situación del saber científico, de la organización política y demás. Pero desde la Modernidad esta situación ha cambiado dramáticamente, cambiando también la ubicación que las sociedades le daban a la práctica religiosa. Era de la secularización, sociedad post cristiana, laicismo radical, son términos que se han usado para describir este proceso. En él también han cambiado las tesis filosóficas, y en el comienzo del siglo XXI tenemos un encuadre filosófico radicalmente diferente. La cuestión que surge es: ¿pueden los encuadres filosóficos de la segunda modernidad o segunda revolución industrial proveer a una renovación del pensamiento de la religión como práctica social, como propuesta ética y como enseñanza salvífica? Nuestra hipótesis es que, en una serie de corrientes de la filosofía actual, existen elementos que permiten efectivamente esto. Intentaremos mostrar cómo estos encuadres filosóficos nuevos proveen elementos para una renovación del pensamiento de la religión.La perspectiva positivista heredera del Iluminismo liquidó la religión en términos de patología o superstición, descartando cualquier abordaje científico del objeto de experiencia religiosa que no sea como ilusión o proyección imaginativa. El declive de la razón moderna dio lugar a nuevos encuadres filosóficos del fenómeno religioso, en autores contemporáneos no enmarcados en la tradición metafísica.Al explorar los nuevos encuadres filosóficos, se dejó ver la estructura basal de la vivencia numínica como lo nuclear de lo religioso, en tanto experiencia constante, coextensiva a la existencia humana.Se ha logrado así mostrar el objeto de "vivencia numínica", emancipado de la categoría "Theos" y sus derivaciones ontológicas, lo que permite incluir objetivaciones "a-teísticas" de lo numínico.