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1.
饶本忠 《湖州职业技术学院学报》2013,(4):42-46
宗教性是犹太民族的显著特性。犹太民族的宗教性首先体现在犹太人的宗教性,即犹太教与犹太人相统一;其次是犹太人的国家、民族、伦理观念等的宗教性;第三是犹太人日常生活的宗教性;第四是其文化典籍、民族节日等犹太文化也具有宗教性。不仅如此,在犹太人身份、地域观念、宗教经典等方面,犹太民族的宗教性还具有等级性。犹太民族宗教性的形成既有内部原因——犹太人与犹太教的统一性、同源性以及犹太民族的传统观念,也有外部原因一一外来民族的长期压迫。 相似文献
2.
犹太民族有着自己悠久的文化传统,共同的宗教信仰和生活方式使他们拥有强烈的宗教和民族认同感。哈尔滨犹太族群曾组建过远东地区规模最大的犹太宗教公会,尽管哈尔滨犹太人来自不同国家,但在相同的宗教信仰影响下形成了共同的、富有特色的社团文化生活。 相似文献
3.
司小平 《伊犁教育学院学报》2000,13(1):52-57
犹太人民族是人类历史上最悠久的民族之一，在其悠久的历史中，却屡遭异族的奴役、迫害、几乎未曾间断过，但犹太人的民族特性、宗教、语言、文学、历法、习俗和勤劳、智慧、坚韧的资质并未丧失，始终保持着自己的特色和民族凝聚力，犹太民族人才辈出，精英遍布世界，对人类文明作出了令人瞩目的贡献。但如此杰出的民族为什么在历史上却屡遭迫害呢？，特别是在欧洲很多国家历史上迫害犹太人的浪潮一浪高一良。究其原因早先是由于其居住所具的战略地位及其民族群体弱小所致；继而则是由由于种族歧视和宗教偏见所致，同时也有其深刻的经济利益上的因素，希特勒将这种迫害推向了极致。 相似文献
4.
张咏梅 《陕西师范大学继续教育学报》2003,20(3):31-34
世界各民族在不同时期都有自己不同的安全观，但没有一个民族的安全观像犹太民族这样充满灾难和变数。古犹太国时国家权力是犹太民族安全的依托。失国之后，流散世界各地的犹太人的安全观经历了有钱就有安全、同化、复国等等安全观的变迁。1948年犹太民族终于在失国1800多年之后在巴勒斯坦复国，此后犹太民族又经历了“武力”安全与“和谈”安全观的实践与斗争。尽管目前以沙龙为首的崇拜“武力”安全理念的势力控制着局势，但武力不能给犹太人带来长久的安全，“和谈”安全观将最终获得胜利。 相似文献
5.
本通过对犹太民族特性和当代美国犹太人面貌的简单阐述，主要从当代美国犹太人整体的心理、经济状况、婚姻等现状来分析、叙述当代美国犹太人凝聚力下降的原因。 相似文献
6.
伏飞雄 《内江师范学院学报》2012,27(3):55-57
犹太人身份对卡夫卡身心深远而致命的影响自不待言,但这并不意味着他在心理上就完全认同犹太民族,是一名坚定的犹太复国主义者。＂最后一个破碎的犹太人＂,他自己的概括就告诉我们,在犹太人当中他不是自己人,而是一个以自己特有的情感、理性思考方式,言说包括犹太民族在内整个人类的存在危机、自己内心已破碎不堪的犹太人。 相似文献
7.
历史上犹太人屡遭迫害的原因初探 总被引：1，自引：0，他引：1
司小平 《伊犁教育学院学报》2000,(1)
犹太民族是人类历史上最悠久的民族之一,在其悠久的历史中,却屡遭异族的奴役、迫害人乎未曾间断过。但犹太人的民族特性、宗教、语言、文学、历法、习俗和勤劳、智慧、坚韧的资质并未丧失,始终保持着自己的特色和民族凝聚力。犹太民族人才辈出,精英遍布世界,对人类文明作出了令人瞩目的贡献。但如此杰出的民族为什么在历史上却屡遭迫害呢？特别是在欧洲很多国家历史上迫害犹太人的浪潮一浪高过一浪。究其原因早先是由于其居住所具的战略地位及其民族群体弱小所致;继而则是由于种族歧视和宗教偏见所致,同时也有其深刻的经济利益上的因素。希特勒将这种迫害推向了极致。 相似文献
8.
王雪梅 《烟台师范学院学报(哲学社会科学版)》2005,22(1):41-44
犹太民族是与巴勒斯坦地区有着密切联系的民族，这个民族不仅曾经一度在巴勒斯坦生存，还在这块土地上形成了其独特的故土现。本文试图通过分析犹太人的“应许之地”观念与犹太人与巴勒斯坦地区的历史联系，特别是在流散时期犹太人与这块土地的种种联系来论述犹太人的这一故土现。 相似文献
9.
王艳雯 《信阳师范学院学报(哲学社会科学版)》2002,22(5):113-116
从公元前586年犹太王国灭亡到1948年以色列国家建立，在长达2000多年的漫长岁月中，犹太人经历了5次大规模的流亡，分别发生在公元关586年、公元1世纪左右，公元13世纪、19世纪末、20世纪30－40年代。导致犹太人流亡的原因是极其复杂的，其其深刻的历史根源；出于宗教目的对犹太人的排斥和驱逐占所有迫害行动的大多数，犹太民族在经济上的成功使犹太民族与其他民族在经济利益方面产生冲突，在种族主义思潮下，以种族为目的的反犹，排犹；对犹太人进行包含有政治动机和政治用意的驱逐和迫害。 相似文献
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11.
臧丕文 《开封教育学院学报》2000,(4)
在繁荣的唐代 ,犹太人在西亚和中国进行着穿梭贸易 ,可并未在中国真正定居下来。由于唐末的动乱 ,他们逃离了中国。在宋元时代 ,中国虽有动乱 ,但没有发生大规模的排外事件 ,因而犹太人得以在华生根繁衍。同时 ,犹太人在开封修建教堂的过程 ,也是一个渐渐被大中华社会接纳的过程 相似文献
12.
Vanessa L. Ochs 《Journal of Jewish Education》2019,85(4):398-407
ABSTRACTWhen Jewish Sensibilities were formulated (2003) as a framework, it was not for the purpose of teaching Jews how or why to be Jewish. Rather, Jewish Sensibilities were a way for Jews to reflect on the Jewish content already in their lives; they also allowed practitioners in the field of health care to think about the Jewish patients and families they were encountering with greater comprehension and compassion. But of late, Jewish Sensibilities have been used in an “off-label way” to teach Jewish wisdom and codes of behavior to those who are unfamiliar with them. This article considers the efficacy of that strategy. 相似文献
13.
Randall L. Bytwerk 《Quarterly Journal of Speech》2013,99(1):37-62
The Nazis justified their attempt to exterminate the Jews by claiming that they were only defending themselves against Jewish plans to destroy Germany and its population. I show how the Nazis used the same the same words to discuss both claims, and how they argued that just as the Jews were serious about exterminating Germany, they were equally serious about exterminating the Jews. Since the argument for annihilating the Jews was hard to make in the mass media, the Nazis put it most strongly in word-of-mouth propaganda using speakers and public meetings. 相似文献
14.
犹太复国主义运动遭遇犹太启蒙运动(哈斯卡拉运动)所一直倡导的犹太启蒙、改革与同化的压力,这导致犹太人问题日益突兀和严重。赫斯全面批判了犹太启蒙派、犹太改革派和犹太同化派的主张。赫斯认为,一旦开启了犹太启蒙,犹太人接下来就必然走向犹太改革和犹太同化。犹太人问题不是一个宗教问题,进而也不是解放问题,而是一个民族问题。赫斯将前人所认为的宗教范畴问题转换成了民族范畴问题,由此实现了范式的转换。因此,赫斯认为,犹太人只有建立一个属于犹太人自己的国家才有可能彻底解决犹太人问题。 相似文献
15.
二战中纳粹德国针对犹太人的大屠杀是犹太民族史上难以抚平的一道伤疤。许多幸存者在战后仍然挣扎于大屠杀的痛苦记忆中,他们和他们的后代均饱受大屠杀后遗症的困扰。美国犹太作家奥齐克和罗森鲍姆分别在他们各自的作品《罗莎》和《二手烟》中刻画了两代大屠杀后遗症患者的形象,并不约而同地安排了救赎的结局,揭示出往往为人们忽略的一点:对于亲历大屠杀的犹太人及其家庭来说,选择忘却伤痛也不失为一种自我救赎的方式。 相似文献
16.
Abraham J. Tannenbaum 《Journal of Jewish Education》2013,79(1):35-43
Schools Necessarily reflect the conditions of the society which they represent.1 As Elazar Notes,2 Jewish schools so accurately reflect the ambiguities of American Jewish life that the experience of the schools necessarily creates conflicts within the Jewish community. This paper examines that important relationship between the Jewish school and American Jewish life. In particular, it looks outside the school to the loss of a substantive identity among Jews and to the dissolution of community among Jews. Within the school, it describes a disturbing picture of Jewish education that is reflective of those wider conflicts. 相似文献
17.
Sarah Tauber 《Journal of Jewish Education》2013,79(1):83-86
This articles explores how a group of women in the Former Soviet Union grapple with questions of Jewish identity and Jewish “authenticity” as they participate in adult Jewish learning program that employs methods of feminist pedagogy and transformative learning. The study reflects on areas of dissonance between the transformational learning process and the tenacity of the women's world assumptions that are shaped by background, history, and worldview. While the learning process seems to be prompting these women to seriously and critically reflect on and reframe their self-understanding as learners and as Jews, their limited content-knowledge combined with a tentative sense of personal authority about Jewish life seems to impede their ability to harmonize their learning with a clear sense of what constitutes authentic practice of Judaism. 相似文献
18.
Rabbi Stanley R. Brav 《Journal of Jewish Education》2013,79(1):40-44
The typical Jewish child's Jewish education ends with his or her Bar or Bat Mitzvah which, more than likely, focused on the acquisition of practical synagogue skills. As they grow older, these young Jewish adults will more than likely learn far more about Christianity, Islam, Buddhism, and other religious traditions in the course of their college and university educations whereas they will still only have a simplistic, child's understanding of their own religious tradition. As a result, most young Jews today possess only a superficial understanding of Judaism which cannot possibly compete for their spiritual loyalty or serve as a focus for future study. 相似文献
19.
Dr. Cecile B. Jordan 《Journal of Jewish Education》2013,79(3-4):42-44
What if a law were passed that Jews could not marry other Jews, that synagogues could not exist, that all Jews had to work on Saturday, that Jews could not participate in group worship, and that Jewish children could not receive a Jewish education? How would we, Federation planners and chief executives of central agencies for Jewish education react? How would we suggest the community organize a system in which Judaism would continue? 相似文献
20.
Allen S. Maller 《Journal of Jewish Education》2013,79(2-4):77-79
Mixed marriages are a hemorrhage in the body of American Jewry. In the average Hebrew school classroom 20–25 percent of the students will someday marry out. Even in day schools 5–10 percent will marry out, although most of them will influence their spouses to convert. (Jewish children who do not receive a Jewish education will marry out in even higher percentages, and rarely influence their partners to become Jewish.) This exogamy (outmarriage) results in a doubling of the divorce rate. In addition, the majority of the children of exogamous manages do not identify themselves as Jews. Can Jewish educators influence some of these children to consciously seek Jewish mates? only if they try. 相似文献