Adonis Diaries

Archive for August 14th, 2016

10 distinctive features of the Japanese education system that made this nation the envy of the world

Why is this nation so unique and different from the rest of the world? We at Bright Side seem to have found the answer: they have an incredibly cool education system! (Not meant to have any judgement connotations on each item?)

Manners before knowledge

In Japanese schools, the students don’t take any exams until they reach grade four (the age of 10).

They just take small tests. It is believed that the goal for the first 3 years of school is not to judge the child’s knowledge or learning, but to establish good manners and to develop their character.

Children are taught to respect other people and to be gentle to animals and nature.

They learn how to be generous, compassionate, and empathetic. Besides this, the kids are taught qualities like grit, self-control, and justice.

The academic year starts on April 1st.

While most schools and universities in the world begin their academic year in September or October, in Japan it is April that marks the start of the academic and business calendar.

The first day of school often coincides with one of the most beautiful natural phenomena — the time of cherry blossom.

The academic year is divided into 3 trimesters: April 1 — July 20, September 1 — December 26, and January 7 — March 25.

Japanese students get 6 weeks of holidays during the summer. They also have two-week breaks in winter and spring.

Noor Khalil shared a link.

Most Japanese schools do not employ janitors or custodians.

The students clean their school themselves.

In Japanese schools, students have to clean the classrooms, cafeterias, and even toilets all by themselves. When cleaning, students are divided into small groups and assigned tasks that rotate throughout the year.

The Japanese education system believes that requiring students to clean up after themselves teaches them to work in a team and help each other.

Besides, spending their own time and effort sweeping, mopping, and wiping makes kids respect their own work and the work of others.

In Japanese schools, school lunch is provided on a standardized menu and is eaten in the classroom

The Japanese education system does its best to ensure that the students eat healthy and balanced meals. In public elementary and junior high schools, the lunch for students is cooked according to a standardized menu developed not only by qualified chefs but also by health care professionals.

All classmates eat in their classroom together with the teacher. This helps build positive teacher-student relationships.

After-school workshops are very popular in Japan

In order to get into a good junior high school, most Japanese students enter a preparatory school or attend private after-school workshops.

The classes in these schools are held in the evenings. Seeing groups of small kids returning from their extracurricular courses late in the evening is common in Japan.

Japanese students have an 8-hour school day, but apart from that they study even during the holidays and on weekends. It’s no wonder that the students in this country almost never repeat grades in primary, lower secondary, or secondary school

Apart from traditional subjects, Japanese students also learn Japanese calligraphy and poetry.

Japanese calligraphy, or Shodo, involves dipping a bamboo brush in ink and using it to write hieroglyphs on rice paper. For Japanese people, Shodo is an art that is no less popular than traditional painting.

Haiku, on the other hand, is a form of poetry that uses simple expressions to convey deep emotions to readers. Both classes teach children to respect their own culture and centuries-old traditions.

Nearly all students have to wear a school uniform.

Almost all junior high schools require their students to wear school uniforms. While some schools have their own attire, traditional Japanese school uniform consists of a military style for boys and a sailor outfit for girls. The uniform policy is intended to remove social barriers among students and get them into a working mood. Besides, wearing school uniform helps to promote a sense of community among the children.

The school attendance rate in Japan is about 99.99%.

Probably all of us have played truant at least once in our life. However, Japanese students don’t skip classes, nor do they arrive late for school. Moreover, around 91% of pupils in Japan reported that they never, or only in some classes, ignored what the teacher lectured. How many other countries can boast such statistics?

A single test decides the students’ futures.

At the end of high school, Japanese students have to take a very important exam that decides their future. A student can choose one college they would like to go to, and that college has a certain score requirement.

If a student doesn’t reach that score they probably don’t go to college.

The competition is very high — only 76% of school graduates continue their education after high school. It’s no wonder that the period of preparation for entrance to higher education institutions is nicknamed ’examination hell.’

College years are the best ’holidays’ in a person’s life

Having gone through ’examination hell,’ Japanese students usually take a little break.

In this country, college is often considered the best years of a person’s life. Sometimes, Japanese people call this period a ’vacation’ before work.

No! Immigrate to societies that lack civil laws where you can Apply your religious Chariaa

Australia PM Gillard

Les Immigrants Musulmans DOIVENT S’ADAPTER a nos lois civiles.

Image may contain: 1 person
Agostino Iannetti

L’Australie dit NON. Pour la 2ème fois!!

Décidément, elle ne lâche pas l’affaire.

Elle « en a », la 1ère Ministre de l’Australie.
Cette femme devrait être nommée prix Nobel de la determination.
Jamais des mots n’ont été aussi justement prononcés
Elle n’a pas eu peur de prendre clairement position, sans doute au risque de sa vie.
Les musulmans qui veulent vivre sous la charia islamique ont été priés de quitter l’Australie.
Le gouvernement a ciblé les radicaux dans le but de parer les attaques terroristes potentielles.
Par ailleurs, Mme Gillard a irrité certains musulmans australiens en déclarant mercredi qu’elle soutenait les agences d’espionnage qui surveillent les mosquées présentes sur le sol de la nation.

Citation :
C’est à prendre ou à laisser.
Je suis fatiguée que cette nation s’inquiète de savoir si nous offensons certains individus ou leur culture…
Notre Culture, s’est développée depuis plus de deux siècles après tant de luttes, d’épreuves et de victoires par des millions d’hommes et de femmes qui ont recherché la liberté.
Nous parlons l’anglais et non pas l’espagnol, ou le libanais, l’arabe, le chinois, le japonais, le russe ou autre langage.
Donc, si vous ne voulez faire partie de notre société, APPRENEZ NOTRE LANGUE !!!
La plupart des australiens croient en Dieu.
Il n’est pas question ici de « droit chrétien » ou d’une quelconque pression politique,

c’est un FAIT parce que les chrétiens hommes et femmes, avec leurs principes Chrétiens ont fondé cette nation.
Il est parfaitement approprié de les afficher sur les murs de nos écoles !
Dieu vous offense ?
Je vous suggère alors d’envisager une autre partie du monde pour y vivre car Dieu fait partie de notre culture.
Nous acceptons vos croyances sans vous poser de questions.
Tout ce que nous vous demandons, c’est de respecter les nôtres, de vivre pacifiquement et en harmonie avec nous.
Ceci est NOTRE PAYS, NOTRE TERRE, et NOTRE STYLE DE VIE et nous vous donnons l’occasion d’en profiter.
Mais à partir du moment où vous vous mettez à vous plaindre, à gémir et à ronchonner à propos de notre drapeau, notre engagement, nos croyances chrétiennes ou notre style de vie, je vous encourage fortement à profiter d’une autre grande liberté Australienne « LE DROIT DE PARTIR » !
Si vous n’êtes pas heureux et bien ici, partez !
Nous ne vous avons pas forcés à venir !
Vous êtes venus de vous-même, alors acceptez le pays qui vous a acceptés, tel qu’il est !

Jeanine Fakhoury shared Agostino Iannetti‘s photo.

The Art of Living:

The Great Humanistic Philosopher Erich Fromm on Having vs. Being.

How to Set Ourselves Free from the Chains of Our Culture

“The full humanization of man requires the breakthrough from the possession-centered to the activity-centered orientation, from selfishness and egotism to solidarity and altruism.”

The Art of Living: The Great Humanistic Philosopher Erich Fromm on Having vs. Being and How to Set Ourselves Free from the Chains of Our Culture

A pioneer of what he called “radical-humanistic psychoanalysis,” the great German social psychologist and philosopher Erich Fromm (March 23, 1900–March 18, 1980) was one of the most luminous minds of the twentieth century and a fountain of salve for the most abiding struggles of being human.

In the mid-1970s, twenty years after his influential treatise on the art of loving and four decades after legendary anthropologist Margaret Mead turned to him for difficult advice, Fromm became interested in the most basic, most challenging art of human life — the art of being.

At the height of a new era that had begun prioritizing products over people and consumption over creativity, Fromm penned a short, potent book titled To Have or To Be? — an inquiry into how the great promise of progress, seeded by the Industrial Revolution, failed us in our most elemental search for meaning and well-being.

But the question proved far too complex to tackle in a single volume, so Fromm left out a significant portion of his manuscript.

Those pages, in many ways even richer and more insightful than the original book, were later published as The Art of Being (public library) — a sort of field guide, all the timelier today, to how we can shift from the having mode of existence, which is systematically syphoning our happiness, to a being mode.

Fromm frames the inquiry:

The full humanization of man requires the breakthrough from the possession-centered to the activity-centered orientation, from selfishness and egotism to solidarity and altruism.

But any effort to outline the steps of this breakthrough, Fromm cautions, must begin with the foundational question of what the goal of living is — that is, what we consider the meaning of life to be, beyond its biological purpose. He writes:

It seems that nature — or if you will, the process of evolution — has endowed every living being with the wish to live, and whatever he believes to be his reasons are only secondary thoughts by which he rationalizes this biologically given impulse.


That we want to live, that we like to live, are facts that require no explanation. (Though experiments to confirm this given is still needed in our current times)

But if we ask how we want to live — what we seek from life, what makes life meaningful for us — then indeed we deal with questions (and they are more or less identical) to which people will give many different answers.

Some will say they want love, others will choose power, others security, others sensuous pleasure and comfort, others fame; but most would probably agree in the statement that what they want is happiness. This is also what most philosophers and theologians have declared to be the aim of human striving.

However, if happiness covers such different, and mostly mutually exclusive, contents as the ones just mentioned, it becomes an abstraction and thus rather useless. What matters is to examine what the term “happiness” means… (Happiness is a new invented term)

Most definitions of happiness, Fromm observes, converge at some version of having our needs met and our wishes fulfilled — but this raises the question of what it is we actually want. (As Milan Kundera memorably wrote, “we can never know what to want.”)

It’s essentially a question about human nature — or, rather, about the interplay of nature and nurture mediated by norms. Adding to the vocabulary of gardening as a metaphor for understanding happiness and making sense of mastery, Fromm illustrates his point:

This is indeed well understood by any gardener. The aim of the life of a rosebush is to be all that is inherent as potentiality in the rosebush: that its leaves are well developed and that its flower is the most perfect rose that can grow out of this seed.

The gardener knows, then, in order to reach this aim he must follow certain norms that have been empirically found. The rosebush needs a specific kind of soil, of moisture, of temperature, of sun and shade.

It is up to the gardener to provide these things if he wants to have beautiful roses. But even without his help the rosebush tries to provide itself with the optimum of needs. It can do nothing about moisture and soil, but it can do something about sun and temperature by growing “crooked,” in the direction of the sun, provided there is such an opportunity. Why would not the same hold true for the human species?

Even if we had no theoretical knowledge about the reasons for the norms that are conducive to man’s optimal growth and functioning, experience tells us just as much as it tells the gardener.

Therein lies the reason that all great teachers of man have arrived at essentially the same norms for living, the essence of these norms being that the overcoming of greed, illusions, and hate, and the attainment of love and compassion, are the conditions for attaining optimal being.

Drawing conclusions from empirical evidence, even if we cannot explain the evidence theoretically, is a perfectly sound and by no means “unscientific” method, although the scientists’ ideal will remain, to discover the laws behind the empirical evidence. (Confusing: empirical means performing experiments, which is the basis of sciences)

He distills the basic principle of life’s ultimate aim:

The goal of living [is] to grow optimally according to the conditions of human existence and thus to become fully what one potentially is; to let reason or experience guide us to the understanding of what norms are conducive to well-being, given the nature of man that reason enables us to understand.

But one of the essential ingredients of well-being, Fromm notes, has been gruesomely warped by capitalist industrial society — the idea of freedom and its attainment by the individual:

Liberation has been exclusively applied to liberation from outside forces; by the middle class from feudalism, by the working class from capitalism, by the peoples in Africa and Asia from imperialism.

Such external liberation, Fromm argues, is essentially political liberation — an inherently limiting pseudo-liberation, which can obscure the emergence of various forms of imprisonment and entrapment within the political system. He writes:

This is the case in Western democracy, where political liberation hides the fact of dependency in many disguises… Man can be a slave even without being put in chains

The outer chains have simply been put inside of man. The desires and thoughts that the suggestion apparatus of society fills him with, chain him more thoroughly than outer chains. This is so because man can at least be aware of outer chains but be unaware of inner chains, carrying them with the illusion that he is free.

He can try to overthrow the outer chains, but how can he rid himself of chains of whose existence he is unaware?

Any attempt to overcome the possibly fatal crisis of the industrialized part of the world, and perhaps of the human race, must begin with the understanding of the nature of both outer and inner chains; it must be based on the liberation of man in the classic, humanist sense as well as in the modern, political and social sense…

The only realistic aim is total liberation, a goal that may well be called radical (or revolutionary) humanism.

The two most pernicious chains keeping us from liberation, Fromm observes, are our culture’s property-driven materialism and our individual intrinsic tendencies toward narcissism. He writes:

If “well-being” — [defined as] functioning well as a person, not as an instrument — is the supreme goal of one’s efforts, two specific ways stand out that lead to the attainment of this goal: Breaking through one’s narcissism and breaking through the property structure of one’s existence.

He offers the crispest definition of narcissism I’ve encountered (something that took Kafka a 47-page letter to articulate):

Narcissism is an orientation in which all one’s interest and passion are directed to one’s own person: one’s body, mind, feelings, interests… For the narcissistic person, only he and what concerns him are fully real; what is outside, what concerns others, is real only in a superficial sense of perception; that is to say, it is real for one’s senses and for one’s intellect. But it is not real in a deeper sense, for our feeling or understanding.

He is, in fact, aware only of what is outside, inasmuch as it affects him. Hence, he has no love, no compassion, no rational, objective judgment. The narcissistic person has built an invisible wall around himself. He is everything, the world is nothing. Or rather: He is the world.

But because narcissism can come in many guises, Fromm cautions, it can be particularly challenging to detect in oneself in order to then eradicate — and yet without doing so, “the further way to self-completion is blocked.”

A parallel peril to well-being comes from the egotism and selfishness seeded by our ownership-driven society, a culture that prioritizes having over being by making property its primary mode of existence. Fromm writes:

A person living in this mode is not necessarily very narcissistic. He may have broken through the shell of his narcissism, have an adequate appreciation of reality outside himself, not necessarily be “in love with himself”; he knows who he is and who the others are, and can well distinguish between subjective experience and reality.

Nevertheless, he wants everything for himself; has no pleasure in giving, in sharing, in solidarity, in cooperation, in love. He is a closed fortress, suspicious of others, eager to take and most reluctant to give.

Growth, he argues, requires a dual breakthrough — of narcissism and of property-driven existence. Although the first steps toward this breaking from bondage are bound to be anxiety-producing, this initial discomfort is but a paltry price for the larger rewards of well-being awaiting us on the other side of the trying transformation:

If a person has the will and the determination to loosen the bars of his prison of narcissism and selfishness, when he has the courage to tolerate the intermittent anxiety, he experiences the first glimpses of joy and strength that he sometimes attains. And only then a decisive new factor enters into the dynamics of the process.

This new experience becomes the decisive motivation for going ahead and following the path he has charted… [An] experience of well-being — fleeting and small as it may be — … becomes the most powerful motivation for further progress…

Awareness, will, practice, tolerance of fear and of new experience, they are all necessary if transformation of the individual is to succeed. At a certain point the energy and direction of inner forces have changed to the point where an individual’s sense of identity has changed, too. In the property mode of existence the motto is: “I am what I have.” After the breakthrough it is “I am what I do” (in the sense of unalienated activity); or simply, “I am what I am.”

In the remainder of The Art of Being, Fromm explores the subtleties and practicalities of enacting this transformation. Complement it with legendary social scientist John W. Gardner, a contemporary of Fromm’s, on the art of self-renewal, then revisit Fromm’s abiding wisdom on what is keeping us from mastering the art of love.




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