Looks at fifty of the twentieth century's most significant contributors to the debate on education. Each essay gives key biographical information, an outline of the individual's principal achievements and activities, an assessment of his or her impact and influence and a list of their major writings and suggested further reading.

1. Rabbi simhah Zissel Ziv and the Talmud Torah -- 2. Virtue and the path of happiness -- 3. Simhah Zissel among the philosophers -- 4. The great effort of musar -- 5. Learning to love.

This is my contribution to a book symposium on Professor Geoffrey Claussen’s book, Sharing the Burden: Rabbi Simḥah Zissel Ziv and the Path of Musar. I focus on just two topics that figure prominently in Professor Claussen’s book: human nature and the virtue of love.

Sefer Arbaʻ yesodot -- Sefer Tefilah le-Mosheh -- Sefer Be-reshit -- Sefer Kevod ha-melakhim.

In 2014, the International Association for the Psychology of Religion will have its centennial, and so will its scientific journal, the present Archive for the Psychology of Religion [ Archiv für Religionspsychologie, ARp]. This first article on IAPR's history analyses the fate of the forerunner of ARp, which was published from 1907-1913. When psychology in general began to develop as an empirical, research-based “scientific discipline” since the midst of the 19th century, the psychology of religion became a prominent application of (...) that “new” science of psychology, involving many of the founding fathers of present day psychology. Shortly after evoking these beginnings, the focus of the present article turns to the development of early scientific infrastructure for the psychology of religion. While the psychology of religion was initiated by European scholars such as Fechner and Wundt, it was the organizer of American psychology in general who started the first journal in this field, G. Stanley Hall. Through his European admirer Gustav Vorbrodt, Hall's journal may have been an inspiration to the founding of the first European journal for the psychology of religion, the German-speaking Zeitschrift für Religionspsychologie. Most likely the psychiatrist Johannes Bresler took the initiative to start this journal and had invited pastor Gustav Vorbrodt, who had already repeatedly and vigorously called for psychological study of religion, to join him as editor. Consequently, the subtitle of the journal was ‘Grenzfragen der Theologie und der Medizin [ Boundary Questions in Theology and Medicine].’ The present paper discusses both Vorbrodt's and Bresler's work in the realm of the psychology of religion, as it does the contributions of two further editors; the philosopher-historian of religion Georg Runze, an honorary professor at Berlin University, and Otto Klemm, a collaborator of Wilhelm Wundt and later the director of the latter's psychological laboratory in Leipzig and the first to hold a professorship for applied psychology. Several reasons are discussed to answer the question why the Zeitschrift für Religionspsychologie ceased publishing. Based on empirical-archival research, special attention is given to scholarly disagreements behind the transition of the Zeitschrift für Religionspsychologie to the new Archiv für Religionspsychologie. (shrink)

RABBI SIMḤAH ZISSEL ZIV OF KELME, LITHUANIA, WAS ONE OF THE EARLY leaders of the Musar movement, a pietistic religious movement in nineteenth century Europe that attempted to place concerns with moral character at the center of Jewish life. This essay introduces Simḥah Zissel's virtue-centered approach to the Torah's central commandment that one "love one's fellow as one-self." For Simḥah Zissel, love is a disposition of the soul, with emotional and intellectual aspects culminating in action. Love demands a sense of (...) partnership with others and a sense of care that should extend to all of God's creatures; love requires that we not privilege ourselves over other people; and the highest level of love is "sharing the burden of one's fellow," compassionate love characterized by empathy and responsiveness, which can only be cultivated through great effort. (shrink)

Las disquisiciones del rabino Hasdai Crescas sobre el “deleite de Dios” (_simḥah_) en su _Luz del Señor_, libro I, parte 3, capítulo 5, ejercieron una marcada influencia sobre las reflexiones en torno al “deleite de Dios” (_la delettazione_) del rabino Judá Abrabanel, alias Leone Ebreo, en sus _Diálogos de amor_, diálogo III. Leone, siguiendo a Crescas, sostiene que el “deleite de Dios” es activo, no pasivo, que se menciona en Salmos 104, 31 así como también en BT _Ketubot _8a. Además, (...) Leone, como Crescas, cita Génesis 6, 6, que da fe de la tristeza de Dios. Las teorías de Leone sobre el deleite y el amor de Dios reflejan su lectura de Crescas. (shrink)

Mavo be-mishnat ha-Ḥasidut, emunat H., biṭaḥon ṿe-hishtadlut, emunat tsadiḳim, hitḳashrut la-tsadiḳim, ahavat ḥaverim, tiḳun ha-midot, hakhanah le-mitsṿah, Torah, tefilah, teshuvah, be-khol derakhekha daʻehu, Shabat, ʻanaṿah, śimḥah.