1. Rabbinic Texts on Habits of the Heart in Learning Interactions
2. Co-Learners' Attuned Leaming
2.1. Introduction: Collaborative Leaming in Rabbinic Literature
2.2. Self-refinement in Argumentative Leaming
2.2.1. Introduction
2.2.1.1. Georges B. J. Dreyfus: the first Weste1ner to complete the Ge-luk curriculum
2.2.1.2. the culture of disagreement
2.2.1.3. The double-edged aspect of argumentative learning
2.2.1.4. Talmudic and later rabbinic disputations
2.2.1.5. the cultivation of ce1tain dispositions
2.2.2. The Double Edge of Argumentative Learning
2.2.2.1. Flimsy Hook or Strong Argunment?
2.2.2.2. Lacking an obvious connection to learning
2.2.2.3. reciprocal sharpening and consequent benefit
2.2.2.4. Paul Ricoeur's notion of vivid n1etaphor
2.2.2.5. The use of metaphor
2.2.2.6. a change in vowels and palatable interpretive technique
2.2.2.7. the iinage of the sharpened sword
2.2.3. Intrapersonal Dispositions in Argtunentative Learning
2.2.3.1. First Disclaimer
2.2.3.1.1. this bellicose brand of learning
2.2.3.1.2. The rhetorical statement: "one might think" rules
2.2.3.2. Second Disclaimer
2.2.3.2.1. The rhetorical statement: "one might think" rules
2.2.3.2.2. Anogance - the learner's success in argumentation
2.2.3.2.3. The second-century Tahnudic sage Rabbi Nechunia
2.2.4. An Argument for Friendship
2.2.4.1. Argumentative learning: a special type of togetherness
2.2.4.2. fomulating as an obligation
2.2.4.3. The word yachad together is the key
2.2.4.4. elusive dimension of learning interactions
2.2.5. Attuned Learning: Contemporary Resonances
2.2.5.1. the importance of argtunentative learning
2.2.5.2. the importance of critical thinking for the cultivation
2.2.5.3. new learning environrnents and teach new abilities
2.2.5.4. self-knowledge and consciousness
2.3. Study Partners' Leaming
2.3.1. Introducction
2.3.1.1. Oscar Wilde: story character
2.3.1.2. Charles Derber: conversational narcissism
2.3.1.3. The challenge of human interaction
2.3.1.4. Aclose reading
2.3.1.5. attention to potential conflict, existential dilemmas, and tensions
2.3.2. Perceptions of Learning Partnerships
2.3.2.1. Example: Verbal learning interactions
2.3.2.1.1. Verbal learning interactions
2.3.2.1.2. Rabbi Elazar. mobilizing textual support
2.3.2.1.3. Rabbi Yochanan-Resh Lakish learning paradigm
2.3.2.2. What Is the Ideal LearningRelationslip?
2.3.2.2.1. possible perceptions of learning partners roles
2.3.2.2.2. Rabbi Y ochanaris first encOWl!er with Resh Lakish
2.3.2.2.3. two very different ht.nnan beings
2.3.2.2.4. The unequal dynamicisnatu:al
2.3.2.2.5. distinguishing the status of a collection of components
2.3.2.2.6. a series of twenty-four ogections
2.3.2.2.7. Resh Lakish's intervention
2.3.2.3. Rabbi Yochanan Strikes Back
2.3.2.3.1. Y ochana.n's reaction
2.3.2.3.2. an ad hominern argwnent
2.3.2.3.3. the issue of power relationships in the dynamics of teaching and learning
2.3.2.3.4. ht.man dialogue in the common pursuit of knowledge and understanding
2.3.2.3.5. the societal structure: power and conttol
2.3.2.3.6. Conclusion: a culture with fundam entally different value
2.3.2.4. The Fatal Spiritual Blow
2.3.2.5. Resh Lakish Speaks Again: The Third Paradigm
2.3.2.5.1. heed to each other in halacha
2.3.2.5.2. the kind of learning relationship
2.3.2.5.3. two scholars are amiable to each other
2.3.2.6. God and Relationships
2.3.2.6.1. The metaphor of God's listening
2.3.2.6.2. transcendence - the range ofhwnan experience
2.3.2.6.3. the physical space and them etaphorical canopy
2.3.2.6.4. conceptualization of the divine presence
2.3.2.6.5. Ths radical realization is devastating
2.3.2.7. Harsh Caricature
2.3.2.7.1. a powerful critique of egocentricleaming and the necessity of an etlical dimension of learning
2.3.2.7.2. The full meaning cl Rabbi Yochanan's answers
2.3.2.7.3. Admiel Kosman: a subtle literary device
2.3.2.7.4. the image of Rabbi Yochananrs extreme self-centeredness
2.3.2.7.5. the weightiness and the tremendous implications of role of the partner
2.3.3. Attuned Leaming: Contemporary Resonances
2.3.3.1. dialogical learning
2.3.3.2. paradi,in of self-in,·olvement in learning. and promote identification
2.3.3.3. The first aspect: growing as a co-leamer
2.3.3.3.1. The spirit of true engagement among lea:ningpartners
2.3.3.4. Asecond aspect of attuned learning pedagogical engagement
2.3.3.5. A third aspect: the connection between an individual's basic attitude
2.3.3.6. Afourth aspect: the elusive nature of the commitment
2.3.3.7. the very nexus of learning
2.3.3.8. collaborative learning
2.3.3.9. new or lidden meanings through logical inference and interpretation
2.3.3.10. the role of collaborative learning
2.3.3.11. the tension bet\veen inherited tradition and the possibility of its creative rennwal
2.3.3.12. the central role of memorization in Talmudic culture
2.3.3.13. evolving and changing roles in teacling and learning
3. Attuned Leaming and Educational Thought
3.1. attuned learning in contemporary contexts
3.1.1. Attuned Learning, Habits of the Heart
3.1.1.1. the fostering of ha bits of the mind, the hand, and the heart
3.1.1.2. habits of the heart of co-leamers, students, and teachers
3.1.2. Educational Significance of Attuned Learning
3.1.2.1. the word "ethical"
3.1.2.2. an educational significance of attuned learning
3.1.2.3. the intertwining of habits of the hand with habits of the heart
3.1.2.4. A second significance of attuned learning
3.1.3. Attuned Learning: Critical Reflections
3.1.3.1. Co-Learners ' Attuned Learning
3.1.3.1.1. The metaphor of the two irons
3.1.3.1.2. very defensive of their own interpretations
3.1.3.1.3. the confrontation of ideas
3.1.3.1.4. attention to the cultural-educational challenge of wanting
3.1.3.1.5. the emotional effects of argumentative teaming
3.1.3.1.6. a responsibility and a genuine caring for the partner's learning
3.1.3.2. Teachers ' Attuned Teaching
3.1.3.2.1. To make, to make a difference, transformation
3.1.3.2.2. the goal of these critiques
3.1.3.2.3. John Dewey: student's development of independent thinking
3.1.3.2.4. Martin Buber: criticizing educators' understanding of child-centered pedagogy
3.1.3.2.5. a need to distinguish between facilitation and teaching
3.1.3.2.6. differentiating between authoritarianism and authority
3.1.3.2.7. teachers' attunement to students' transfonnation
3.1.3.3. Afterword
3.1.3.3.1. scientific-based knowledge
3.1.3.3.2. Anthony Giddens: scientific bodies of knowledge
3.1.3.3.3. Donald Schon: crisis of confidence in professional knowledge
3.1.3.3.4. Jean-Francois Lyotard: a sub,,tantial mutation in the idea of education
3.1.3.3.5. Martha Nussbaum: the breakdown of the humanities in today's education
3.1.3.3.6. the all-embracing impact of the economic and technical ethos
3.1.3.3.7. the views of teaching, learning
3.1.3.3.8. Student's another relation with things and with people
3.1.3.3.9. My speaking: to communicate to the younger generation the knowledge and the research of the older generation.
3.1.3.3.10. The communication by speech of acquired knowledge and research in progress
3.1.3.3.11. Learning is life, a supreme experience of living, a climax of existence
4. Conceptual Frameworks
4.1. The Concept of Attuned Leaming
4.1.1. Intro
4.1.1.1. the whispering voice of your consciousness
4.1.1.2. students' different learning styles and capacities
4.1.1.3. potential cultivation of learners' ethical dispositions
4.1.1.4. unique interpretations of rabbinic texts
4.1.2. Contextual Awareness and Ethical Sensitivity
4.1.2.1. Martha Nussbaum: moral attentiveness as central to living a good life
4.1.2.2. Theoretical Underpinnings: Reflection as a Fonn of Mindfulness
4.1.2.2.1. The works of theorists: a form of self-awareness
4.1.2.2.2. Aristotle's concept of phronesis
4.1.2.2.3. David Hawkins: the roles of the teacher
4.1.2.2.4. Korthagen & Vasalos: the limitations of analytic n1odels of reflection
4.1.2.2.5. the concept of presence
4.1.2.3. Theoretical Underpinnings: Ethical Aspects of Learning Interactions
4.1.2.3.1. Nel Noddings et al.: challenging & criticizing the discourse of technical rationality in education
4.1.2.3.2. relational and dialogical aspects of education
4.1.3. How This Book Is Organized
4.1.3.1. Part One
4.1.3.1.1. Chapter Two: a new critical awareness of their own attitudes
4.1.3.2. Part Two: collaborative and argurnentative learning in Talmudic and post-Tahnudic texts
4.1.3.2.1. Chapter Three: self-refinernent in argumentative learning
4.1.3.2.2. Chapter Four: a Talmnudic legend
4.1.3.3. Part Three: collaborative and argumentative learning
4.1.3.3.1. Chapter Five: the teacher's awareness of transfonnations
4.1.3.3.2. Chapter Six: disruption and repair
4.1.3.3.3. Chapter Seven: the visage in the interactions of teacher
4.1.3.3.4. Chapter Eight: the educational significance of attuned learning
4.1.4. Self-refinement in Argumentative Leaming
4.2. Reading Rabbinic Texts for Education
4.2.1. Intro
4.2.2. Philosophical Hermeneutics and Reading Ancient Texts
4.2.2.1. Philosophical Hermeneutics
4.2.2.2. theorizing the interpretation of texts
4.2.2.3. literaiy questions
4.2.2.4. elements of character education in the study of texts
4.2.2.5. Gadamer: horizon
4.2.2.6. Paul Ricoem·: distinguishings between text's work and text's world
4.2.2.7. Gadamer's ai1d Ricoeur's views: fitting in with twentieth-centm·y literary criticism
4.2.2.8. the task of textual interpretation
4.2.2.9. The philosophical tradition
4.2.2.10. the study of ancient rabbinic texts
4.2.2.11. Gadamer: the "classics" as a source
4.2.2.12. facets of attuned learning
4.2.3. How This Book Came to Be
4.2.3.1. The conceptualization of text study for educators' professional growth
4.2.3.2. educators with such distruptive experiences
4.2.3.3. rabbinic texts without prior knowledge
4.2.3.4. the theme of attuned learning
4.2.3.5. facilitating a similar process for its readers
4.2.4. Modern Scholarship of Rabbinics and Education
4.2.4.1. modem scholarship on rabbinic literature
4.2.4.2. Learning has been the touchstone of Jewish cultm·e and religion
4.2.4.3. various aspects of Jewish education
4.2.4.4. a close reading of one legend
4.2.4.5. the text, the text's author's, and the reader
4.2.4.6. The authors of exegetical rabbinic literature
4.2.4.7. Michael Oakshott: the open and dynamic character
4.2.4.8. Learning to read or to listen - a slow and exacting engagement
5. Teachers and Students' Attuned Leaming
5.1. lntroduction: Teaching in Rabbinic Literature
5.2. Learning Transformations
5.2.1. Introduction
5.2.1.1. Charles L. Brewer: reflections on the teaching of psychology
5.2.1.2. favoring freedom, love, and justice
5.2.1.3. philosophical conceptions of teaching
5.2.1.4. quintessential characteristics of teaching
5.2.2. Teaching as Making a Difference
5.2.2.1. The Tahnud's anonymous editors
5.2.2.1.1. the central facet of teaching Torah
5.2.2.1.2. the characteristic triangle of teaching
5.2.2.2. Teaching and Student 's Transfonnation
5.2.2.2.1. The first teaching
5.2.2.2.2. The Hebrew assa
5.2.2.2.3. The meaning of the phrase "the souls they made in Charan"
5.2.2.2.4. a deep shift in a person's experience of self and a reorientation of meaning
5.2.2.2.5. twilight zone between a teacher and a student
5.2.2.3. Teaching and the Innovation of Torah
5.2.2.3.1. The second utterance of the Talmudic text
5.2.2.3.2. Rabbi Elazar's creative abilities
5.2.2.3.3. the potential creative dimension
5.2.2.3.4. three ideas
5.2.2.3.5. an intuition about teaching
5.2.2.3.6. Cognition and activity
5.2.2.3.7. genuine openness to the polysemous nature of the written word
5.2.2.4. Teaching and Teachers' Transfonnation
5.2.2.4.1. Rabbi Abba the son of Yoseph bar Chama: personal charisma
5.2.2.4.2. the experience of the student and/or the cun-icular subject matter
5.2.2.4.3. flexibility in swapping the vowels
5.2.2.4.4. the experiential transfonnation
5.2.2.5. A Threefold Transfonnation
5.2.2.5.1. the three elements of the lean1ing interaction
5.2.2.5.2. purposeful editorial crafting
5.2.2.5.3. David Hawkins' instructional triangle
5.2.3. Learning Transfonnations: Contemporary Resonances
5.2.3.1. transfonnative learning
5.2.3.2. a primary awareness of transfonnations
5.2.3.3. the intrasubjective and intersu bjective aspects of teaching and learning
5.3. Disruptions and Repairs
5.3.1. Introduction
5.3.1.1. Think of yourself as a learner
5.3.1.2. a pre-course assigmnent
5.3.1.3. Relational disconnections
5.3.2. Dull Iron and Fractured Relationships
5.3.2.1. Midrash Rabba on Ecclesiastes :
5.3.2.2. a small amount of foolishness
5.3.2.3. the teacher's face
5.3.3. First Interpretation: An Uncaring Teacher
5.3.3.1. The nudrash reads the verse by interpreting its different fragments
5.3.4. Second Interpretation: A Disgiuntled Teacher
5.3.4.1. The second midrashic teaching
5.3.4.2. The erosion in the relationship
5.3.5. Third Interpretation: An Incompetent Teacher
5.3.5.1. If the iron axe be blunt
5.3.5.2. the subject matter: dull
5.3.5.3. a lack of personal effort, concern, ability
5.3.6. Assisting Students in Repair
5.3.6.1. The four ways of the nudrash uses
5.3.6.1.1. the midrash provides words and images
5.3.6.1.2. Hawkins: a genuine student-teacher relationship
5.3.6.1.3. The mdirash adds an additional scenario of student
5.3.7. Relationships for Learning: Contemporary Resonances
5.3.7.1. This midrash reflection - a refined awareness of relationships
5.3.7.2. teachers need to understand their students' abilities
5.3.7.3. more aware of the central role of relationships
5.3.7.4. further investigation in the context of contemporary education
5.3.7.5. the midrash elicits questions
5.4. The Visages of learning interactions
5.4.1. Introduction
5.4.1.1. The hmnan visage is a constant object of fascination
5.4.1.2. Martin Buber: ''I and Thou"
5.4.1.2.1. the dialogical principle of existence
5.4.1.2.2. the teacher's nonverbal communication with his students' visages
5.4.1.3. The image of the human face
5.4.2. To See the Face
5.4.2.1. two notable pieces of advice
5.4.2.2. a straightfo1ward matter of being prepared for class
5.4.2.3. to focus on the teacher's mouth
5.4.3. To Illuminate the Face
5.4.3.1. Light is a universal symbol with positive connotations
5.4.3.2. This specific interlacing of wisdom and its expression in the face
5.4.3.3. This short story counters two popular perceptions
5.4.3.4. the word panim face in divine-lnunan relationships
5.4.3.4.1. The term "face to face"
5.4.3.4.2. the legal elements of the Torah
5.4.3.4.3. The expression hamegaleh panim batorah shelo kehalaclia
5.4.3.4.4. the human visage's range of emotional expressions to various genres of Torah
5.4.3.4.5. personifying each type of Torah literature
5.4.3.4.6. the interpersonal realm between God
5.4.4. To Welcome the Face
5.4.4.1. to welcome the teacher's face
5.4.4.2. God's immanent presence in the world
5.4.4.3. The rabbinic codification of the obligation
5.4.4.4. the literary effect of emphasizing his presence/non-presence
5.4.4.5. asymmehy in the relationship
5.4.4.6. the teacher's blindness
5.4.5. To Receive the Visage
5.4.5.1. intra-psychological and inter-psychologicaI intuitions
5.4.5.2. a new interpretation of the student's "receiving" of the teacher's visage
5.4.5.3. The deep meaning of "receiving his teacher's face"
5.4.5.4. A student's "dark face"
5.4.5.5. the unspoken dimension of teaching
5.4.5.6. The term holiness
5.4.6. Contemporary Resonances
5.4.6.1. Our lives are saturated with human faces
5.4.6.2. a particular awakening effect in the era of the digital revolution
5.4.6.3. a window into a broader conception of teacning's fonnative and spiritual aspect