By Marc Silverman
This booklet sheds new mild at the lifestyles and paintings of Janusz Korczak, the 20th century humanist ethical educator and path-breaking social-pedagogue who's commonly unknown within the English conversing international. within the orphanages he led in Warsaw, Poland Korczak constructed an cutting edge array of academic practices that influenced teenagers from damaged households struggling with severe social-interpersonal pathologies to re-form themselves in the course of the 5 to seven years they lived within the orphanage. through delivering its readers a scientific presentation of Korczak's worldview, academic philosophy and paintings, and exposing them to a wealthy collection of his writings, this publication seeks to notify the English conversing informed public approximately an educator who unceasingly strived to make the area a greater position for individuals and to make higher humans for the area.
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Additional info for A Pedagogy of Humanist Moral Education: The Educational Thought of Janusz Korczak
An across the board consensus holds that three major components compose it: Polish, humanist, and Jewish. The focus of the controversy about his identity emerges from differing interpretations of their respective weight and their interrelations. In this chapter, I argue that the decisive constitutive component of Korczak’s cultural identity is a radical, inclusive, existentialist humanism. This radical, Korczakian humanism is trans-national, trans-ethnic, and trans-religious. Indeed, as I understand his cultural identity, he would probably turn over in his grave if he could hear Poles and Jews arguing over his “true” national identity.
In general, Israeli writers on Korczak, such as Perlis, maximize the Jewish dimension of his identity or regard him as conflicted between Polishness and Jewishness. They believe that he changed fundamentally during the last 10 years of his life, becoming increasingly Jewish. However, I maintain 40 M. SILVERMAN that there was no change in his outlook, and his conduct in the last years of his life was entirely consistent with his humanist universalism. First, there is no evidence that he reevaluated his view of anti-Semitism and adopted the liberal or socialist Zionist position.
His agreement to direct the Jewish orphanage on Krochmalna Street was accompanied by a feeling of painful accommodation to the political and social situation. This bowing to necessity also characterized his sporadic involvement in internal Jewish politics until 1920, including participation in meetings of the Jewish intelligentsia, which took place on Mondays at the home of the Zionist leader Nachum Sokolow. He taught in several Jewish institutions of higher education and struggled against racism and anti-Semitism in magazine articles, children’s books, and radio programs.