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1.
Some forty years ago, Milton Steinberg, in his A Partisan Guide to the Jewish Problem, presented a “Gallery of Jewish Portraits” in which he surveyed the varieties of attitudes and beliefs which characterize twentieth century American Jews.1 In describing the memories, commitments and problems of his Jewish types, Steinberg presented graphically his contention that there is no longer one “ideal” Jew nor a normative tradition acceptable, even superficially, to all Jews.  相似文献   

2.
犹太民族是一个伟大的民族，它产生过马克思、恩格斯、爱因斯坦、达尔文等科学巨匠，也产生过文学巨匠海涅、经济巨匠索罗斯等。它的人口近2000万人，仅占全球人口的0．25％，而它的富商巨贾却占全球的1／3，这是一个十分值得研究的社会现象和文化现象。犹太商人阿克森长期在湖南经商，视湖南为“第二故乡”，对犹太文化和湖湘文化、“天下湘商”和“天下犹商”有着深刻的认识和理解。本文作者与犹太商人阿克森就“天下湘商”和“天下犹商”的差异问题的对话希望能给我们带来某些启示。  相似文献   

3.
Rosenak’s Teaching Jewish Values (1986) is perhaps his most accessible book about Jewish education. After diagnosing the “diseases” of Jewish education, he endorses “teaching Jewish values” as the curricular strategy most likely to succeed given the chasm which divides traditional Jewish subject matter and the milieu in which Jewish education takes place—e.g., the values of home and peer group. A close analysis of the book reveals cracks in his commitment to Jewish values, and I explore alternatives to values education he himself presents, such as acquisition of norms or learning the “language of being Jewish.”  相似文献   

4.
秦莉 《天中学刊》2014,(3):129-131
犹太民族始终把教育放在优先地位,尽管多年流离失所,历尽艰辛,但教育立国、科技立国的核心理念始终并未消失。犹太民族不怕失败,崇尚创新,顺应潮流,尊重知识和技能,“智慧的民族”培养出了无数出类拔萃的人才。勤奋、胆略、智慧是犹太民族的生存和富强之道,犹太人发愤图强,在半个多世纪中创造出全球罕见的教育和科技奇迹。  相似文献   

5.
犹太民族是世界上最成功的民族之一。犹太民族的成功与犹太民族的家庭教育有着重要的关系。犹太民族盛产时代巨人,家庭教育有着重要的地位,并且有其犹太民族独特的家庭教育理念、特色内容和方法。通过对犹太民族家庭教育的考察可以获得教育子女是父母的职责、"经典"熏陶、适度的"爱"、改变方法四个方面的启示。  相似文献   

6.
In this series of articles, I explore the history of Jewish Education magazine with particular emphasis on its intersection with the history of American Jewish education and American Jewish life more generally. I isolate major themes and issues that preoccupied the magazine's editors and writers, and analyze how their discourse sheds light on their individual aims, values, and philosophical outlooks, as well their collective efforts at educational reform. I am particularly interested in elucidating how Benderly's disciples sought to reinterpret their mentor's vision in a changing American Jewish environment and why this vision was at best only partially realized.  相似文献   

7.
犹太人的读书传统是犹太文化的重要组成部分。犹太人在漫长的历史中形成了一种宗教崇智主义读书传统,其实质是为上帝而读书,而宗教律法中对于教育义务的规定以及犹太教社会采取的其他种种措施保证了该读书传统得以形成和延续。在启蒙运动后,他们的读书由为上帝读书变成了为个人自己、为民族而读书,宗教崇智主义传统变成世俗崇智主义传统,在精神上读书成为一种世俗意义上的信仰,在实际中成为“走出去”“融入主流”“往上走”的途径。从犹太民族发展史来看,大体而言,犹太人的读书、教育热情与他们所在地的城镇化、产业转型以及他们自身职业的转变构成一种正向促进的互动关系。分析犹太崇智主义读书传统的形成与演变,能带给我们许多有益的启示。  相似文献   

8.
In our post-modern, globalised world, there is a risk of unique cultural heritages being lost. This loss contributes to the detriment of civilization, because individuals need to be rooted in their own specific identity in order to actively participate in community life. This article discusses a longitudinal case study of the efforts being made by Australian Jewish schools to maintain Jewish heritage through annual experiential religious education camps, coordinated in a programme called Counterpoint. The researchers’ aim was to analyse how a school youth camp can serve as a site for socialisation and education into a cultural and religious heritage through experiential learning and informal education. During research trips which took place over several years, interviews enabling insights into the process of experiential education were conducted with a total of three different Directors of Informal Jewish Education, two Jewish Studies heads, five participating teachers, seven youth leaders, as well as seven student focus groups. In their analysis of the semi-structured interviews, the authors of this article employed a grounded theory approach using a constant comparative method, which enabled a more nuanced understanding of the main phenomenon investigated. Over the years, they were able to observe two philosophical approaches, one of which focused more on socialisation, with immersion into experience, while the other focused on education, with immersion into Jewish knowledge. Their findings reveal that some educators aim to “transmit” knowledge through “evocation”, with the students involved in active learning; while others focus more on students’ “acquisition” of knowledge through transmission. Experiential learning activities were found to be more meaningful and powerful if they combined both approaches, leading to growth.  相似文献   

9.
ABSTRACT

Proponents of building a “creative society” through educational innovation are calling for engaging learners in new modes of collaboration, problem solving, and original thinking. How might the enterprise of Jewish education contribute to this evolution in creative thinking and action? This article explores how “the Jewish sensibilities” can be adapted into a framework infusing Jewish “ways of seeing and being” into a vision of “Jewish education for a creative society.” The proposed conceptual framework aims to spark conversation, experimentation, research, and inquiry within the broader discourse of rethinking the aims of Jewish education for the future.  相似文献   

10.
This article proposes a reconfiguration of the academic study of Jewish education that would (1) emphasize the “critical” analysis of an expanded range of issues (2) draw upon a broad range of disciplines and fields of study; and (3) formulate a new research agenda. The article argues that the focus on a “critical” approach to Jewish education studies is not a retreat from practice, but an important step in the enrichment of the academic study of Jewish education, as well as in the enhancement of the practical training of teachers, leaders, and communal professionals.  相似文献   

11.
Meeting the Challenge: The Jewish schooling phenomenon in the UK   总被引：1，自引：0，他引：1  
The development of a Jewish schooling system in the UK has reflected sociological, political and historical situations spanning four centuries. In recent years there has been a dramatic increase in the proportions of Jewish children receiving full time Jewish education. The causes of this change, and its impact on both the Jewish and wider community will be considered in this article, which seeks, within a historical framework, to understand the factors which have led to a resurgence of commitment to Jewish schooling in the past 25 years. The unique relationship of Jewish schooling to the State as it exists in the UK will also be explored as a means of contextualising the Jewish school system within a state denominational system.  相似文献   

12.
The aim of this research was to investigate the attitudes of Israeli Arab (n = 259) and Jewish (n = 259) high school students toward extrinsic and intrinsic values. A questionnaire, which consisted of eight value scales in two groups—extrinsic and intrinsic values—was administered. Participants were asked to state whether they agreed or disagreed with 31 statements on a five-point Likert scale. Jewish students who experience school-based values education endorsed more intrinsic values (e.g. autonomy: Jews M = 4.27, SD = .53; Arabs M = 3.92, SD = .83), whereas Arab students, whose education as a minority group focuses on education towards achievement, endorsed more extrinsic values (e.g. attractiveness: Jews M = 3.56, SD = .82; Arabs M = 3.96, SD = .84). The findings suggest that the use of a more refined and complex analysis of extrinsic–intrinsic scales yields multiple interpretations of moral education in a modern world. This research may contribute to the discussion on moral education for minority groups, especially where they are a distinct minority in a society where they are surrounded by different cultural values. The growing cultural diversity in the Western world requires that through moral and civic education, schools explicitly expose their students, and especially minority groups, to the diverse interpretations of values and to the need to both respect differing interpretations, on the one hand, and to challenge them, on the other.  相似文献   

13.
This article documents the Journal of Jewish Education’s acquisition by the Network for Research in Jewish Education, in 2004, and evaluates the contribution of the re-launched Journal to the field of Jewish education. I explore how the Journal contributed over the past decade in three discrete yet often overlapping areas, thereby realizing its editors’ vision. First, the Journal of Jewish Education became the venue for conversations between researchers, practitioners and funders about the direction of Jewish education research and policy; second, it became an outlet for the sharing of research and other Jewish education scholarship; and third, it became a venue where scholars introduced research and theoretical constructs from the field of general education and sought to demonstrate their relevance to Jewish education. Finally, I suggest some reasons why the editors had less success in realizing a fourth goal for the Journal; that is, making it a forum for new ideas and the charting of new directions in research and practice.  相似文献   

14.
Observers of American Jewish education are wont to cite the persistent failure of Jewish ed ucators to incorporate the unfolding events of Jewish life and the world at large within the instructional program of the Jewish school. During the Holocaust period, for example, Jewish schools in America blithely ignored the evolving drama in Europe as they contin ued to focus in narrow, irrelevant fashion on their traditional curriculum of Jewish text study.  相似文献   

15.
The following is a translation of the introduction to Medabrim Chazon (Jerusalem: Keter, 2006), the Hebrew translation of Visions of Jewish Education, edited by Seymour Fox, Israel Scheffler, and Daniel Marom (Cambridge, 2003).(See the Journal, volume 71, number 1, Levisohn and responses in volume 71, number 2.) Visions of Jewish Education is an effort by leading scholars to improve the quality of Jewish education through attention to its purposes and aims. We, the editors of Medabrim Chazon wrote this introduction for Israeli readers, who encounter in Medabrim Chazon not just a translation of Visions of Jewish Education, but the world of North American Jewish education. While Visions of Jewish Education assumes familiarity with this framework, it is likely to be foreign to the Israeli audience. Indeed, in order to convey some of the problems in translating Visions of Jewish Education for Israeli readers, we have decided to present a literal rendering of the introduction here. North American readers may be surprised to notice, for example, the need to explain the role of synagogues in Jewish education.

This special introduction to the Hebrew translation may also be valuable for North American readers of Visions of Jewish Education. First, it may be illuminating to see how issues of Jewish educational vision unfold in Israel; the introduction brings to light questions of language, identity, and institutional structure that are unique to Jewish education in Israel. At the same time, while Jewish education plays itself out differently in various parts of the Jewish world, the issue of vision is fundamental in each context, and we hope to identify some shared concerns across Jewish communities. Having identified these concerns, we hope it will be possible for the book's audiences from around the world to engage in a conversation. Finally, we believe that we can benefit from looking at our own communities from the vantage point of how we are perceived by different communities within the Jewish world. This can not only enhance the awareness of our very diverse Jewish world but also foster exchange within it.  相似文献   

16.
This article sets up a dialogue between auto-referential (looking to self) and allo-referential (looking to the other) approaches to religious difference and applies these to education for inter religious understanding in Jewish schools. It begins by arguing that the multiculturalism of the 1980s and 1990s set up a duality of self and other, with the responsibility for looking to ‘the other’ (allo-reference) resting largely on the majority community and the licence to look to self (auto-reference) being given to minority communities. Within the Jewish community, multiculturalism supported and legitimated the development of an inward-looking Jewish identity-based education. This was challenged in the 2000s however by the new outward-looking emphases of the community cohesion agenda, and so Jewish schools have had to negotiate a place for themselves between auto- and allo-reference. Brief case studies illustrate contrasting ways in which two schools have positioned themselves in relation to these two poles. In School A, the imperative towards ‘the other’ attempts an openness to ‘the other’ in ‘the other’s’ own terms, whereas in School B the same imperative towards ‘the other’ is framed within the auto-referential framework of being and doing Jewish.  相似文献   

17.
This is the last in a series of articles exploring the history of Jewish Education magazine, later known as the Journal of Jewish Education, with a particular emphasis on its intersection with the history of American Jewish education and, more generally, American Jewish life. Major themes and issues that preoccupied the magazine's editors and writers are isolated and analyzed as to how their discourse sheds light on their individual aims, values and philosophical outlooks, as well their collective efforts at educational reform. Particular attention is paid to how Benderly's disciples sought to reinterpret their mentor's vision in a changing American Jewish environment and why this vision was, at best, only partially realized.  相似文献   

18.
This study focuses on the utilization of different Jewish languages by student-teachers in a two year teacher education program. The study examined the Jewish language used by these students while teaching Jewish content, making the distinction between their personal Jewish language and the cultural Jewish language of the program, which they were expected to use. We found a definite change in the languages used by them: although they seemed, at first, to adopt the cultural Jewish language of the curriculum, they quickly reverted to their personal Jewish language, which, in most cases, was the traditional one. By so doing they actually created a new version of the original program. We conclude that the idea of educating teachers to lead a significant social cultural change involves an inner struggle between the teachers' personal language and that of the program, that may be more difficult to win than was initially expected. This study examines the role of student-teachers' personal Jewish language in their teaching of Jewish content and the relationship that develops between their personal Jewish language and that of the Jewish content they teach.  相似文献   

19.
This article is adapted from a piece that appeared in the November/December 1991Congress Monthly. It is reprinted with the permission ofCongress Monthly. ? 1991 by the American Jewish Congress.  相似文献   

20.
本文从卡夫卡的具有代表意义的作品,透视他与众不同的民族情结。卡夫卡没有明确的宗教信仰,甚至他对自己的犹太民族的情感也是复杂的。在小说中,他一方面极力回避“犹太人”的字样,另一方面又对犹太民族的生存境遇表现出深切的关注。犹太情结,这是作为一个真正的犹太人的卡夫卡挥之不去的民族情结,也是他精神世界的特殊标记。  相似文献   

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