This article draws on an empirical research project in which we explore the roles and understandings of knowledge in Religious Education (RE). Plural understandings of knowledge in schools (and society) lead us to concerns about the relationships between knowledge and social justice. We define epistemic literacy as the capability to recognise, and critically use, different types of knowledge. We also clarify that one’s own relationship with knowledge(s) is significant and is, therefore, important for students and teachers to develop to respond to the epistemically plural RE curriculum and classroom. Drawing on literacy frameworks to identify the need for non-hierarchical conceptualisations of knowledge that include the expert and everyday (Hannam et al., 2020; Shaw, 2019, Vernon 2020), we acknowledge the need for a particular disposition when approaching knowledge about religion and worldviews. Building on the analysis of our empirical study and subsequent developments of epistemic literacy, we revisit the notion of epistemic justice (Fricker, 2007) and present a theoretical justification for the experiential preparation of teachers that draws on Biesta’s (2002) reformed Bildung of encounter and Rawls’ “veil of ignorance” (Rawls, 2005).

What emerges from these reflections on the future of Bildung is, therefore, an image of a learning society conceived as a society in which the real encounters with who and what is other are a constant and continuous possibility.

(Biesta, 2002, p. 350)

本文借鉴了一个实证研究项目，其中我们探讨了知识在宗教教育（RE）中的作用和理解。学校（和社会）对知识的多元理解导致我们关注知识与社会正义之间的关系。我们将认知素养定义为识别和批判性使用不同类型知识的能力。我们还澄清，一个人与知识的关系很重要，因此对于学生和教师发展对认知多元 RE 课程和课堂的反应很重要。利用读写能力框架来确定对包括专家和日常知识的非等级概念化的需求（Hannam et al., 2020; Shaw, 2019, Vernon 2020），我们承认在接近宗教知识时需要特定的倾向和世界观。基于对我们的实证研究和认知素养随后发展的分析，我们重新审视了认知正义的概念（Fricker，2007），并借鉴 Biesta（2002）改革的相遇和教育的Bildung ，为教师的经验准备提供了理论依据。罗尔斯的“无知之幕”（罗尔斯，2005）。

因此，从这些对教育未来的反思中浮现出来的是一个学习社会的形象，这个社会被构想为一个社会，在这个社会中，与他人和其他事物的真正接触是一种持续不断的可能性。

（比斯塔，2002 年，第 350 页）