normative

Despite appealing notion of research based language teaching, we argue that scientific way of conducting research on English language teaching (ELT) is problematic since it ignores language learners’ subjectivity, instructors’ professionalism, practitioners’ culture and learning particularity. Positivists pedagogical arguments neglect the social nature of meaning making instructional practices and emphasize objectivity and measurability criteria which lead to instrumental rationality. A critical discourse analysis of practical arguments proposed in pedagogical implications section of empiricist research articles revealed that positivists assumptions manifest themselves as the rules and regulations of carrying out scientific research. These yardsticks give power to the neoliberal tendencies to present reasons as premises of arguments to restrict and control the agency of ELT teachers as well as to deprofessionalize them. Since there is a close affinity between this paradigm world views and neoliberal policies, positivists research articles lead to the domination of neoliberalism on TEFL discourse. This indicates the ideological function of the article genre and awareness of that is crucial for the sake of democratic and fair education.

This article provides a brief background of how Comparative Theology is understood today, to point out features of how it is practiced that are responsive to issues peculiar to contemporary Catholicism, and to suggest how a version of CT might be developed that is more consistent with Islamic traditions of thought on related issues. In order to accomplish this last goal, a brief introduction to the traditional “Islamic sciences” is provided. It will be suggested that an Islamic Comparative Theology (ICT) can be understood as a multidisciplinary field that draws on several Islamic sciences, as well as research in religious studies. I argue in favor of a blurring of the distinction between Comparative Religion and Comparative Theology, and point out that relevant discussions are to be found across a variety of traditional Islamic sciences, but that it would be advantageous to collect these discussions together and to augment them with information gleaned from both secular and Islamic approaches to the teachings of Muslim thinkers about theological issues, broadly understood, in comparison with what is found in non-Islamic traditions in such a manner to enrich our own understandings of the issues and those with whom we engage in dialogue.