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For more than 30 years, Janusz Korczak (1878Korczak ( -1942 devoted his life to educating orphaned Jewish children, and he stayed with them to the end as they all perished in the Treblinka concentration camp. In his teaching and writing, Korczak encouraged teachers to become autonomous knowledge producers by questioning and interrogating their work. Korczak not only conceptualized this perception but also embodied it throughout his work as an educator. He was a pioneer in recognizing the contributions of teacher research to serving the students'interests and to the teacher's own sense of empowerment. He respected the capabilities of science and objective measurement but at the same time appreciated the uniqueness and mysterious nature of the human soul that requires subjective, context-related, and intuitive perspective. For Korczak, research was the practical tool that would allow practitionerresearchers to spread their wings and dream of possibilities.

The responsibility for addressing morality and moral education in the current moral climate is a daunting task for conscientious educators. What educational response can extricate us from the debilitating feelings of hopelessness and helplessness as we are confronted by horrific terrorist actions, controversial use of military might, displays of corruption and greed and a growing general tension and anxiety? At this demoralizing juncture of uncertainty and doubt, the figure of Janusz Korczak (1878-1942), a Jewish-Polish educator, looms large. For more than 30 years, Korczak devoted his life to educating orphaned Jewish and non-Jewish children. He stayed with the Jewish children to the end as they all perished in a concentration camp. At a time when the surrounding society surrendered to fascism, anti-Semitism, and self-destruction, Korczak encouraged individual autonomy and caring relationships within the context of a community where a vision of justice and trust was an integral part of life. The orphanages he directed were democratic, self-ruled communities, where the children had their own parliament, court, and newspaper. This article describes the principles and the actualization of Korczak's moral education and explores how Korczak reconciled the differences between the ethical world he created in his institutions and the surrounding immoral society. The example set by Korczak's educational praxis serves as an inspiring model of school life across the boundaries of time and place and touches our need to believe in education's responsibility to strive and struggle for a better world, even when it seems an unattainable goal.And the hour shall come when a man will know himself, respect, and love. And the hour shall come in history's clock when man shall know the place of good, the place of evil, the place of pleasure, and the place of pain. (Korczak, 1978, p. 237)