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By Marc Silverman

This e-book sheds new mild at the lifestyles and paintings of Janusz Korczak, the 20 th century humanist ethical educator and path-breaking social-pedagogue who's often unknown within the English conversing international. within the orphanages he led in Warsaw, Poland Korczak built an cutting edge array of academic practices that influenced teenagers from damaged households being affected by critical social-interpersonal pathologies to re-form themselves through the 5 to seven years they lived within the orphanage. by means of supplying its readers a scientific presentation of Korczak's worldview, academic philosophy and paintings, and exposing them to a wealthy number of his writings, this booklet seeks to notify the English talking informed public approximately an educator who unceasingly strived to make the realm a greater position for individuals and to make greater humans for the area.

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Additional resources for A Pedagogy of Humanist Moral Education: The Educational Thought of Janusz Korczak

Example text

The separation of Jewish and Catholic children upset him, but he adapted to the political and social situation, although it forced him to significantly reduce his humanistic educational activity. Given his deep humanism, one can understand his great sensitivity to the suffering of the community in which he had been born, and with which he had identified all his life. His boundless compassion, which impelled him to offer active support to his primary community in ordinary times, naturally motivated him to continue doing so in a time of cruel distress.

It was this that enabled them to rise in thought above their societies, above their nations, above their times and generations, and to strike out mentally into wide new horizons and far into the future. (1968: 27) Like the figures Deutscher mentions, Korczak was born to upper middle-­ class highly Polanised acculturated Jews who defined themselves as Poles of Jewish origins. Like them, he underwent acculturation in the high culture of the country in which he lived. Their life’s work was located both in the country’s culture and society and in a new universal culture of their construction, which transcends existing cultures.

Korczak wore a Polish army uniform under his work clothes and never wore the Jewish star. In conclusion, Korczak identified fully with Polish language and culture and occasionally found it necessary to display his Polishness, without indicating his Jewish origins. In this Korczak was typical of the third generation of assimilated Polish Jews, who were uncomfortably aware that they were not regarded as “pure” Poles. Conversely, their solidarity with other Jews aroused doubts among the Poles as to their loyalty to Poland.

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