The purpose of the current study was to explore the meanings, regulation, and sources of male teacher empathy in the ultra-Orthodox Jewish schools in Israel from a cultural perspective. More specifically, the study posed three questions: (1) What are the particular meanings attached to empathy by ultra-Orthodox teachers? (2) How do ultra-Orthodox…

Sacred teaching takes many forms across religious traditions, focusing on creation and sacramentality in Christianity, God's nature and creation of human beings in Judaism, and spiritual and social practices in both. At the heart of Jewish, Muslim, and Christian traditions are accents on the sacredness of life, creation in the image of God, and…

This study examined the contribution of mentor support to the following aspects of high-school dropouts' lives: the personal (self-esteem, and the process of becoming less religious [BLR]), social (societal conditional positive and negative regard) and psychological (well-being and loneliness). The study, conducted among Ultraorthodox Jewish…

This article explores the approach of "Realistic Idealism" to moral education developed by the humanist-progressive moral educator Janusz Korczak, and the role hope plays in it. This pair of terms seems to be an oxymoron. However, their employment is intentional and the article will demonstrate their dialectical interdependence:…

Following Bennett Solomon's suggestion of the "integrating individual"--one who possesses the skill and interest to incorporate new knowledge into a larger and unified life-picture--this article explores how recognizing the coupling of the affective and cognitive can influence Jewish education. Emotions help construct our daily perceptions and our…

Maintains that the Puerto Rican Catholic and Jewish cultural and religious experience emphasizes family, communal values, and rituals. Argues that these commonalities can be a platform for building a comparative analysis and dialog. This dialog holds the possibility of strengthening personal and communal identities, as well as increasing…

Maintains that interreligious learning takes place most beneficially among people who are reasonably secure in their own relationship with God and also are comfortable with the mystery of that relationship. Argues that people with little tolerance for mystery and ambiguity will become uncomfortable with other religious experiences. (MJP)