Naftali Loewenthal 《Jewish History》2013,27(2-4):377-398

The early hasidic movement was distinguished by its readiness to see the sacred in everything. As presented by Rabbi Yaakov Yosef of Polonnoye (d. 1782), disciple of the Baal Shem Tov, this perception was particularly to be applied to fragmented eastern European Jewish society. The scholarly class saw themselves as “holy” but could not relate to the ignorant masses. Hasidic teachings sought to reveal the holiness in everyone and thus draw together these disparate classes, with a vision of an underlying unity of the Jewish people. During the nineteenth century, the Enlightenment and Reformist movements provoked a strong traditionalist reaction which eventually led to the contemporary ultra-orthodox (haredi) enclave. The haredi Jew consciously seeks to live in a separate society with invisible walls protecting the holiness within and keeping at bay the profane world outside. The hasidim form an important section of this haredi enclave, deliberately suppressing the earlier inclusivist hasidic ethos. In the mid-twentieth century, the Habad hasidic movement revived aspects of that ethos in a modern form, leading to its dominant contemporary mode of expression: outreach. At the same time, Habad seeks to remain part of the haredi world. This post-modern combination of opposites may eventually influence other haredi groups and lead to new configurations of the schisms provoked by the confrontation of tradition and modernity.  相似文献   

    

Alba Yela Aránega  Domingo Ribeiro Soriano  Maria Teresa Del Val Núñez  José Santiago Fernández Vázquez 《Journal of Consumer Behaviour》2023,22(4):891-894

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Introduction to special issue ‘Towards transcultural histories of psychotherapies’     

Del Loewenthal Editor-in-Chief 《欧洲心理治疗、咨询与健康杂志》2018,20(1):1-3

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María Del Carmen Triana  Orlando C. Richard  İlhami Yücel 《Personnel Psychology》2017,70(2):429-467

Grounded in role congruity theory, we examine how status incongruence (when the subordinate is older, has more education, work experience, and/or organizational tenure than the supervisor) in subordinate–supervisor dyads affects transformational leaders’ ability to foster affective organizational commitment among their subordinates. Across two field studies, our findings show that the relationship between transformational leadership and subordinate affective organizational commitment is less positive when status incongruence is high. Furthermore, in both field studies we found a 3‐way interaction among transformational leadership, status incongruence, and supervisor gender predicting subordinate affective organizational commitment. Specifically, in Study 1 (pink‐collar employees in Turkey), low status incongruence strengthened the positive relationship between transformational leadership and subordinate affective organizational commitment for male leaders. In Study 2 (pink‐collar employees in the United States), low status incongruence strengthened the positive relationship between transformational leadership and subordinate affective organizational commitment for female leaders. Furthermore, Study 2 also revealed that collective identity was a mediator of both the significant 2‐ and 3‐way interaction effects on subordinate affective organizational commitment.  相似文献   

    

Del Loewenthal 《欧洲心理治疗、咨询与健康杂志》2016,18(3):203-208

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Kate Miriam Loewenthal 《Mental health, religion & culture》2016,19(10):1118-1119

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Marco Del Giudice  Jay Belsky 《Child Development Perspectives》2010,4(2):97-105

Abstract— J. Bowlby’s (1969/1982) theory of attachment, focused as it was on the survival function of attachment behaviors that the ethology of the time emphasized, led to the expectation that there would be no sex differences in patterns of attachment. Modern evolutionary thinking, however, building on insights of life history theory, parental investment theory, and sexual selection, yields an alternative prediction—that adaptive sex differences in attachment should emerge in middle childhood and be present in adults, consistent with sexual differentiation of reproductive strategies. This article reviews the theoretical basis of this expectation, including the recent proposal that a hormonally driven reorganization of attachment occurs at the beginning of middle childhood. Available data and various methodological issues involved in empirically testing the proposed model are discussed. It argues that life history theory offers a powerful organizing principle for understanding the emergence of individual differences, providing developmental researchers with exciting opportunities for empirical discovery and theoretical synthesis.  相似文献   

    

Del Loewenthal 《欧洲心理治疗、咨询与健康杂志》2013,15(3):197-200

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Michael Band  Simon Dein  Kate Miriam Loewenthal 《Mental health, religion & culture》2013,16(10):1031-1047

The relationship between religion and mental health has been the subject of extensive research, particularly in recent years. The issues of coping and suicidality have also been widely studied. Significantly, however, how religious people cope with harsh life situations is an area which has been overlooked. The present study based on 18 semi-structured interviews, analyses have members of the Religious Zionist community in Israel cope with harsh life situations. Although the study confirms the conclusions of previous research – in general religion creates a buffer to suicide – the results showed a relatively low impact of religiosity on coping: in general these religious interviewees found it difficult to access their religiosity during harsh life situations. The paper suggests a range of explanations, for example the complexity of personal and collective identities which characterise this group, or – more significantly – the possibilty that religious coping is not actually absent but is only available in a second, later stage of coping.  相似文献   

    

J M Delgado  V Lipponen  G Weiss  F Del Pozo  J L Monteagudo  R McMahon 《The American psychologist》1975,30(3):265-273

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