Explore the vast range of titles available.

The Japanese education system witnessed extensive reforms after its defeat in World War II in 1945 AD, which allowed for the reorientation of curricula, courses, and textbooks. Especially those decisions that lead to inciting partisan and sectarian tendencies; Such as the subject of moral education, in a way that is lower than the nationalism and militarism that it was before World War II. The reforms also made it possible to establish an educational system known as (3-6) (3-4), meaning that it included years for the primary stage, three years for the middle stage, another three for the secondary stage, then four years for the university, and the middle stage was added to the primary stage so that the first nine years of education became basic education. It is mandatory that the enrollment rate reaches 100%, as the responsibility for enrolling students in schools falls on parents, as indicated in Article 26 of Japanese law. Likewise, cities, villages, and towns are responsible for establishing schools and equipping them to accommodate children of this age, and although secondary schools do not It enters the compulsory education stage, but the percentage of middle school graduates applying to it exceeded ninety percent (2.94%), according to statistics from 1986 AD, especially in cities where almost all of its boys and girls attend secondary schools. Japan is proud that the illiteracy rate is zero percent, and there is an opinion that says that it is 99.9%. In fact, Japan previously announced that after the year 2000 AD, a person who is not fluent in a foreign language and cannot use a computer will be considered illiterate. In primary school, children learn basic subjects necessary for daily life in society, such as the national Japanese language, arithmetic, science, social subjects, physical education, and home economics. Often, one teacher at this stage teaches all subjects except the specialized ones to some extent, such as manual arts, music, and home economics. In the middle stage, they receive their education to be founders and actors in society and the state, so they prepare to choose their path in the future, where they learn the basic skills and knowledge to be able to realize... And comprehending the various works and functions necessary in society. The teaching of academic subjects at this stage is according to specialization, that is, each teacher according to the subject of his specialization.

There was no direct contact between the Egyptians and the Japanese until the beginning of the nineteenth century. China was the mediator between Arab and Japanese trade and knowledge. In this study, the researcher examines the image of modern Japan in the minds of the Egyptians, analyzing the writings on Japan from ancient times to the modern age, which can be described in a couple of key ways. In ancient times, Japan was perceived in Arab minds as a country hidden behind a superpower, China, inhabited by a people who have not been portrayed as human beings, but supernatural creatures, ghosts and demons. These images have completely changed since the middle of the nineteenth century, after the emergence of the writings of Egyptian and Arab thinkers, such as the ones of Mustapha Kamel (1874-1908) on Japanese modernization. The researcher examines Mustapha Kamel's vision of Japanese modernization, pursuing the course of political and social changes in Japan since the mid-nineteenth century. It describes the trade treaties concluded between the West and Japan at the beginning of the sixteenth decade of the nineteenth century, as the beginning of Japan's opening to the outside world after more than two and a half hundred years of isolation. On the other hand, these inequitable treaties have brought about some political and socio-economic changes, which has led to the unification of political and popular forces on two main objectives: the overthrow of the Tokugawa government and the restoration of power to the Japanese emperor. He then discusses the difficulties and challenges that the Japanese faced after the fall of this government and the restoration of the Emperor Meiji in 1868. One of these challenges was the intellectual and cultural conflict between Japanese thinkers concerning the extent and scope of introducing and accepting elements of Western civilization and the preservation of Japanese culture and traditions. In this respect, Kamel refutes the accusation that the Japanese are merely imitators and non creative people. He points out that an important feature of the Japanese personality is their unique ability to exploit without restraint sciences and cultures from other countries and their creativity in Japanizing these cultures. Kamel tries to prove his opinion by giving examples, such as the Japanese uptake of Chinese civilization in ancient times, and then Japanese ingenuity in the efficient extraction of western knowledge and science in the nineteenth century. Kamel believes that this is not imitation, but rather a Japanese talent, ingenuity, and creative learning that reflects their voracity and curiosity for new things and their passion for learning and progress. In this article, the researcher pursues the real awareness of Egyptian thinkers, highlighting Mustapha Kamel's vision of the process of enlightenment and modernization in Japan. It can be said that while Egyptian thinkers were primarily interested in the politics and economy of modern Japan, the ordinary Egyptian people were more concerned about Japanese victories over great countries like China and Russia. However, despite these various interests, there was no in-depth analysis of the problems of Japanese modernization and enlightenment, particularly with respect to the confrontations and violent conflicts that have been going on for a long time between these custodians of Japanese identity, and the defenders of westernization in Japan.

استعرض المقال موضوع بعنوان شرقًا أم غربًا لا فرق. مشيرًا إلى سيطرة اليابان على إندونيسيا في الفترة ما بين (1942-1945) وارتكباها أبشع الجرائم الإنسانية تجاه الشعب الإندونيسي وقتل ما يقارب (4) ملايين إندونيسي. كما أوضح استيلاء الصين على العديد من مرافق الدول التي تتخلف عن سداد ديونها ومنها، بنغلاديش فمع تراكم الديون عليها سيطرت الصين على أكبر وأهم ميناء بحري فيها وهو مرفأ شيتاغونغ. كُتب هذا المستخلص من قِبل المنظومة 2023

يشكل التعليم بوصفه مهمة مهنية وإبداعية، تنشغل بصناعة الإنسان والنخب والمستقبل، البنية التحتية لنهضة اليابان الحديثة. والمحور المركزي الذي يدور في فلكه هذا الكتاب في فصوله الستة، هو كيف نستثمر الجهد الياباني ونفهمه ونتعلم منه؟ تعد التجربة اليابانية من النماذج العريقة التي غفل الوطن العربي والشرق الإسلامي عن الاستئناس بها. وأدركت ماليزيا-عمليا-بموازنتها بين القيم والعلم، إلى أن التعليم النوعي صنع نهضة اليابان الحديثة. والأنموذج الياباني في التربية والتعليم يعد الأفضل أداء في العالم من حيث النوعية والجودة والكفاية والمساواة في فرص التعليم، كون التجربة التربوية اليابانية سلكت طريق الإبداع الفردي مصحوبا بالجهد القيمي الجماعي الموروث عن الأسلاف؛ ولكن ب \"طريق الأمام\"، وهذا ما عناه المؤلف بالتربية المركبة. فالتركيب التربوي تراكم إبداعي محلي أسهمت القيم في تبيئته، فاستحال إلى إبداع محلي بطرق وأساليب الجهد القيمي. والتعليم في اليابان قائم على القيمة؛ أي بذل الجهد في إطار القيم، فربط الجهد بالقيم يعني ربط المعرفة بالأمة؛ لأن القيم هي القاسم المشترك بين الفرد والأمة، وبين المعرفة العالمية والإبداع المحلي. ومن غير جهد قيمي يبذل تستحيل المعرفة المكتسبة إلى ترف معرفي. ومن ثم، لا يعدو جهد الفرد في اكتساب المعرفة أن يكون كسبا شخصيا.