The End of the Clash of Civilizations

 

 

How does Martin Buber’s teaching help reduce conflict and bring Israeli-Palestinian together?

The work must be written in a dignified and qualified academic manner, so do not take a significant side in the matter (neither Israeli nor Palestinian) but present the issues and discuss academic research dignifiedly. It must be written in a liberal manner that allows for coexistence and dialogue between people and restores trust. For any question, misunderstanding, or desire to express yourself in another way, I ask to be contacted for approval.

Table of Contents
• Abstract
This is a brief explanation of the work’s content, purpose, and how it adds to the general study.
This chapter summarizes what is said in the working body (here, write a paragraph or two).
• Introduction
This chapter is the beginning of the work and should present the issues discussed in the paper, Buber’s thinking, various divisions/splits in Israel, an overview of the Israeli-Palestinian conflict, and how Buber’s teaching can help reduce the conflict and restore trust between the two peoples (Palestinian and Israeli).
This chapter explains in more detail about the research and the content in this work (it is necessary to add briefly about possible further studies to deepen the current research).
In The Clash of Civilizations, Samuel Huntington argued that cultural and religious identity would be the primary source of post-Cold War conflict in the world. The philosopher Martin Buber holds that the discourse between human beings should not correspond with the divine commandment. That is, optimal interpersonal communication will take place when human beings unite around shared beliefs and opinions. He further argued that the interpersonal encounter would inspire hope, trust and lead human beings to a collaborative and inclusive world.
This paper will delve deeper into Buber’s thinking in the seminar’s work while emphasizing the religious-mental precedent relevant to the work’s subject. This paper will examine the meanings that emerge from Buber’s thinking in the context of social discourse in Israel, that is, his teaching on the possible healing of the deep rifts that exist in Israeli society and how we as a modern Jewish society can lead normalization and trust between the Arab world and Zionist entity in general and Palestinian society in particular.
Will expand the meaning of a whole and reformed society based on the existence of communities/cooperatives that have ties to other communities, but not in the anarchist meaning as presented by Buber’s friend Gustav Landauer but in the existence of cooperative societies that express genuine trust in each other and develop mutual bonds.
I will explore similar in-depth perceptions that have been made in practice to lead to the connection between the societies in which I concentrate on the research question. I will delve into aspects of the tangible impact on Israeli and Palestinian public opinion while emphasizing the assimilation of Bubrian “world repair” values. Accordingly, I will try to present possible solutions to unite the many rifts in Israeli society, which lead to new social construction that advocates are expanding the discourse and restoring trust between Israeli and Palestinian society.
In summary, I will present conclusions for the seminar’s work and changes to the intelligent solutions that are based on Buber’s thought. These aspirations will lead to a possible reduction of the conflict between Israeli and Palestinian society.
• Buber’s Thought
Presentation and discussion of Martin Buber’s thought while delving deeper into “Tikun Olam.”
It is impossible to investigate Buber’s possible contribution to resolving the conflict without referring to his political activities as a member of the Brit Shalom organization / as someone who supported the establishment of a bi-national regime in the country. Focus on his philosophical thought. However, you have to look at the practical translation of Buber’s ideas that he also made on his own. Most of the relevant articles are collected in the book “A Land for Two Peoples.” It is also worth looking at Shalom Ratzbi (find it – also add to bibliography), who wrote a book on the Brit Shalom movement. (In this context, it is also worth noting the tremendous religious value that Buber attributes to the Land of Israel).
• Buber’s thought as a factor helps to heal the rifts in Israeli society.
Introducing the existing rifts in Israeli society (national rift, religious rift, ethnic rift, social rifts) – and an explanation of how Martin Buber’s thought can settle them. The idea is how rapprochement, according to Buber, can resolve internal conflicts in Israel and consequently at a later stage also rapprochement and resolving crises in the Israeli-Palestinian conflict (details on the Israeli-Palestinian conflict in the following chapters).
• Review of the Israeli-Palestinian Conflict
Details about the Israeli-Palestinian conflict.
How the conflict was created, in short, what factors led to the crisis of trust between the two peoples (Israeli and Palestinian), and also today’s situation with the conflict.
It should be shown in this chapter that on both sides, there are factors that are interested in bringing people together and healing the rifts (this is part of social and national interest, particular interests and universal interests) and also that both parties understand that trust must be restored (this chapter is preparation for the next chapter). Moreover, in restoring trust by bringing people together and Tikun Olam, according to Buber).
• Buberian “Tikun Olam” in reducing the Israeli-Palestinian conflict
This chapter makes up most of the work and will get a larger volume than the other chapters.
In this chapter, we discuss the possibility of reducing the conflict (not its solution) by restoring trust between the “simple” people and hence restoring trust between the leaderships of the two sides, thus leading to implementing government strategies that will gradually reduce hostility between the people and thus restore trust.
As part of presenting Buber’s thinking, it should be noted that Buber was a European thinker with a very orientalist tendency and even “arrogant.” Buber even sought to “return to the East” and be absorbed into the Middle East. However, he was unfamiliar with Arab Culture. Some claim that his aspirations reflect a certain level of naivety. Buber is a European thinker, and so in this chapter, another thought should be offered to reduce the conflict, perhaps Oriental thought, perhaps Arabic (not a breakdown of it but only its presentation).
• Summary and Conclusions
This chapter is a summary of the content of the work, summarizing the things presented throughout the work and therefore also presenting and explaining possible conclusions and implications of the study on reducing the Israeli-Palestinian conflict and bringing hearts together.
I ask that the summary (like all work) be written in a liberal (coexistence) trend and aspiration for a better future through the work of Buber and thinkers like him who advocated Tikun Olam.
• Bibliography
Ashmore, Richard D., Lee Jussim, and David Wilder, eds. Social identity, intergroup conflict, and conflict reduction. Oxford University Press, 2001.
Bastian, Brock, Dean Lusher, and Abe Ata. “Contact, evaluation, and social distance: Differentiating majority and minority effects.” International Journal of Intercultural Relations 36, no. 1 (2012): 100-107.
Buber, Martin. “Images of good and evil.” (1952).
Buber, Martin. A land of two peoples: Martin Buber on Jews and Arabs. University of Chicago Press, 2005.
Buber, Martin. Tales of Rabbi Nachman, “Rabbi Nachman’s Journey to Palestine”
Buber, Martin. On Judaism. Schocken, 2013.
Hasidism: Writings on Devotion, Community, and Life in the Modern World (selections TBA)
Huntington, Samuel P. “The clash of civilizations?.” In Culture and politics, pp. 99-118. Palgrave Macmillan, New York, 2000.
Yachtsman-Yaar, Ephraim, and Michael Inbar. “Social distance in the Israeli-Arab conflict: A resource-dependency analysis.” Comparative Political Studies 19, no. 3, (1986).

 

 

 

Sample Solution

The End of the Clash of Civilizations

Martin Buber is recognized as one of the outstanding existentialist philosophers of the 20th century. His though focuses on dialogue and community and this alone identifies him as a significant thinker for educators. Buber was himself engaged in adult education, first in Germany under the Nazis and later in Palestine and Israel. Martin Buber`s educational philosophy was based on dialogue and the distinction between I-Thou and I-It relations (Buber 2004). The aim was to enhance capacity for inquiry and dialogue towards an understanding of the other and the resolution of conflict. The Israeli-Palestinian conflict is a prime example of a lack of genuine dialogue between individuals and communities which overcome s their deep-seated existential fears; neither Israelis nor Palestinians seem able to say Thou to each other and this is at the heart of their conflict; and something Buber had warned against and tried to prevent. They might be guided in overcoming the so-called existential fears through a re-consideration of life and work of Martin Buber.

Since the presentation of the 1990 NHS and Community Care Act it is never again a possibility for human administrations and open area associations to work in seclusion. Convenient (1997,p.18) has contended against the presentation of market standards into territories that are by and large viewed as the duty of the state welfare framework, since this could hurt the individuals who most required the assistance. This converging of human administrations with open part associations has implied that an expanding number of human administration laborers are utilized in the private segment. Human Service associations are contained medicinal staff and others, for example, executives, cooks and cleaners utilized by the NHS or in private practice, the police and probation benefits, the jail administrations, social administrations, and to a constrained degree those working in training. This task will take a gander at a portion of the impacts of current arrangements on the hierarchical structures of wellbeing/social consideration and accomplice associations. There will be an assessment of issues of intensity and imbalance in associations and an investigation of the thought of organization working. The accomplishment of such approaches will be investigated through the encounters of individuals with emotional well-being issues. Association working is most particularly important to individuals with psychological well-being issues and the Government has guaranteed more prominent focus on this in the White Paper that turned out this year, Our Health, Our Care, Our Say.[1] Associations Social administrations and Health Care are what as known as human administration associations, in other words they are there to help individuals out of luck.. Individuals working in social administrations by and large do so on the grounds that they are spurred by a craving to see that individuals get the sort of assistance that they need in the midst of emergency. Human Services work in the general population and the private area. Which ever territory an individual picks they are bound to look for some kind of employment in the human administrations on the off chance that they have had some related knowledge either work positions or some other intentional job. In social work earlier network contribution is viewed as a benefit. Most social specialists work in the open area. Social Services used to be known as close to home social administrations since social specialists are frequently worried about people and the consideration they may require. Social work is both run of the mill, and untypical, of the human administrations as a rule, initially its point is only that, giving an administration that advantages other individuals, in the second example social laborers are bound to be associated with individuals on an individual premise and regularly for a delayed timeframe. This last isn’t generally the situation in different territories of the human administrations (Postle et al, 2002). A social laborer who works in emotional wellness may wind up appended to a clinic just as to social administrations. This implies between office working which is winding up progressively basic in the human administrations particularly as the authoritative and strategy prerequisites of the1990 Care in the Community Act have progressively centered around wellbeing and social consideration offices working cooperatively with administration clients. This is progressively regular since the Government order ofJuly of last year.[2] Parliament chooses what social work comprises of. This is on the grounds that the Government characterizes the rules that framework social laborers duties. This incorporates the individuals that social specialists have a duty towards, the way wherein such obligations ought to be embraced, and the authoritative structure that supports the expert routine with regards to social work (Brayne and Martin, 1995). Social laborers need to maintain the code of routine with regards to the General Social Care Council and are bound by the 1970 Social Services Act as it applies to nearby specialists. Since 1998 social specialists are bound by law to regard the inalienable rights and poise of each human individual. Social laborers additionally must be comfortable with the 1990 Community Care Act and resulting enactment. Neighborhood Authorities are bound by the Disability Discrimination Act and a social specialist working with individuals with psychological wellness troubles would likewise need to know the provisions of this Act and the Chronically Sick and Disabled Persons Act of 1970. These educate social laborers’ choices. These may include characterizing psychological well-being challenges and in what ways their needs may best be tended to. This is especially so for Approved Social Workers. The social specialist has an obligation to play out an appraisal of requirement for anybody in the neighborhood is characterized as having a handicap, including emotional wellness troubles, regardless of whether the or not the individual demands an administration. Progressing preparing and advancement for expert social laborers is a prerequisite of the activity. On the off chance that you work in handicaps, especially emotional well-being then some social laborers may represent considerable authority in psychological well-being and work towards turning into an Approved Social Worker. Social laborers work inside a system that is educated by human rights and social equity and they should know when the code of training inside which they complete their obligations, is in opposition to the qualities basic this structure. Inside social work it is commonly acknowledged that all individuals are of worth and are qualified for be dealt with fairly and accommodatingly. Social specialists who manage clients who have psychological wellness issues presently need to work intimately with the NHS and with Voluntary Organizations, for example, Mind. Organization Working The Griffiths Report (1988) which was appointed by the Government suggested that neighborhood specialists ought to be ’empowering agents’, who sorted out and coordinated network care. Nearby specialists would never again be the sole suppliers of consideration, however would have their own spending limits to buy care from the private and willful part. This progressed toward becoming law under the 1990 Act the terms of which brought about an expansion in the weight of consideration for the social work calling. The Act accentuated organization working in all territories and social laborers presently need to counsel with experts from varying backgrounds so as to sufficiently accommodate their customers needs. The presentation of new working practices and the need for a more prominent level of between expert working has implied that the self-governance that social laborers once appreciated has been progressively disintegrated (Challis, 1991). Molyneux’s (2001)[3] investigation into fruitful between expert working built up three zones that added to the achievement of such associations. Staff should have been completely dedicated to what they were doing and individual characteristics of versatility, adaptability and a readiness to impart to others were high on the motivation. Normal and positive correspondence between experts was viewed as endemic to great working connections and administration conveyance. This correspondence was improved (in the examination) by the affectation of week after week case gatherings which enabled experts to share learning and encounters (2001, p.3). Convenient (1993) has contended that so as to work effectively together associations need to discover ideal or win/win arrangements instead of have their exchanges end in inefficient clash. A noteworthy issue with between expert working in associations is that the two sides can end up cautious of their positions (See Handy, 1993 ch.12). This is especially the situation when individuals are approached to accomplish something that conflicts with their expert morals and convictions (see ch.15). In this manner a social laborer would not be content with arrangements that didn’t, in their view, serve to enable customers with psychological well-being challenges. The consideration and strengthening of this customer gathering is a focal element of the 2006 White Paper which guarantees continuous consideration for those with psychological well-being troubles as well as for their carers as well.[4] These contentions are supported by Laidler (1991) on the grounds that so as to be effective crosswise over expert limits individuals should be certain of their own proficient job so as to have the option to step outside their expert independence and work effectively with others. It helps in between expert working if all individuals from the group are especially centered around the necessities of the administration client. Thusly individuals reach ‘proficient adulthood’. As indicated by Norman (1999) psychological wellness experts working inside groups were hesitant to obey choices taken by others since it undermined their very own proficient judgment. It doesn’t improve the situation when the Government focuses on the requirement for between expert working and afterward sets separate execution targets, as opposed to coordinated gathering ones. Hudson (2001) keeps up that since government has been worried to organize decision and present challenge in open administrations this has left experts with sentiment of frailty and an absence of confidence in authoritative foundation. It would be a pitiless incongruity if, having accomplished the sacred goal of neighborhood coordinated working, the administration, with Sedgefield’s nearby MP at its head, presently sets up measures that outcome in its disassembling (Hudson 2005 no page number).[5] Simultaneously Government anticipates that social consideration and wellbeing experts should work intently and cooperatively with administration clients. In social administrations there is very much an emphais on urging the client to take part in choices with respect to their consideration. In the NHS in any case, numerous experts still work with the possibility that the patient does as the expert lets them know. This makes it hard for social specialists who are urged to reduce the power differential among themselves and administration clients, this implies participating in hostile to harsh practice for example available language, and doing what they can to enable people. Social Services and Mind Psyche is a philanthropy that works for those with emotional wellness issues. The philanthropy focuses to the way that the correct sort of social consideration can go far to easing the pressure that emotional well-being troubles may bring, and which are frequently disregarded. As of not long ago psychological well-being clients gotten just a modest quantity of social consideration

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