Introduction: beyond reason and revelation -- Pt. I. Reading Hebrew scripture -- Ch. 1. The structure of the Hebrew Bible -- Ch. 2. What is the purpose of the Hebrew Bible? -- Ch. 3. How does the Bible make arguments of a general nature? -- The philosophy of Hebrew scripture: five studies -- Ch. 4. The ethics of a shepherd -- Ch. 5. The history of Israel, Genesis-kings: a political philosophy -- Ch. 6. Jeremiah and the problem of knowing -- (...) Ch. 7. Truth and being in Hebrew scripture -- Ch. 8. Jerusalem and carthage -- Pt. III. Conclusion -- Ch. 9. God's speech after reason and revelation -- Appendix: what is "reason"? some preliminary remarks. (shrink)

Central aspects of Hume’s proposed “system of the sciences” as described in the Treatise are modeled on Newton’s Principia. But, as recent scholarship has suggested, Hume’s Treatise also bears a deeply subversive message with respect to Newtonian science. This chapter offers a revised overview of what Hume takes from Newton and what he rejects: The first part of the chapter argues that in the Treatise Hume adopts a version of Newton’s “analytic and synthetic method” for philosophy, thereby placing a distinctively (...) Newtonian form of explanatory reduction at the center of his own philosophical method. The second part of the chapter, on the other hand, shows that many of the most important aspects of Hume’s argument in Book 1 of the Treatise can be understood as critical of core conceptual and ontological commitments of Newton’s mechanics as developed in the Principia. (shrink)

I address three key questions in Jewish theology that have come up in readers’ criticism of my book The Philosophy of Hebrew Scripture: How should we think about God’s revelation to man if, as I have proposed, the sharp distinction between divine revelation and human reason is alien to the Hebrew Bible and classical rabbinic sources? Is the biblical Law of Moses intended to be a description of natural law, suggesting the path to life and the good for all nations? (...) And what should be the role of the Jewish theologian, given the overwhelming prevalence of Christian conceptions of God and Scripture in contemporary theological discourse. (shrink)

Yoram Hazony asserts that the distinction between revelation and reason tacitly demeans Hebrew Scripture as irrational despite Greek philosophy’s speaking of inspiration by the divine, precisely the grounds for the disqualification of Hebrew Scripture as rational. The aim is to render the Bible intelligible as offering political instruction in the same manner that we turn to Greek texts for wisdom. Hazony’s reading of the Bible as political rather than spiritual is brought into question.

In an age in which words like “populism” and “nation state” have become pejoratives, Yoram Hazony’s defense of nationalism is audacious. The author, an established expert on political philosophy an...

What is inequality? In the late 1990s there was an explosion of interest in the subject that yielded a substantial body of formal tools and results for income-distribution analysis. Nearly all of this is founded on a small set of core assumptions - such as the Principle of Transfers, scale independence, the population principle∑ - that are used to give meaning to specific concepts of inequality measurement, inequality ranking and, indeed, to inequality itself. But does the standard axiomatic structure coincide (...) with public perceptions of inequality? Or is the economist's concept of inequality a thing apart, perpetuated through serial brainwashing in the way the subject is studied and taught? In this 1999 book, Amiel and Cowell examine the evidence from a large international questionnaire experiment using student respondents. Along with basic 'cake-sharing' issues, related questions involving social-welfare rankings, the relationship between inequality and overall income growth and the meaning of poverty comparisons are considered. (shrink)

Section 170 of the U.S. Internal Revenue Code is known as the “charitable contribution deduction.” This Article explores the section’s rationale as well as its effect on income/wealth distribution. It reaches the conclusion that the deduction can be justified on efficiency and democracy grounds, but is not “charitable,” as its distributive effects are neutral or even regressive.

The American Declaration of Independence served as a starting point for the drafting of the Israeli Declaration of Independence of 1948. Most of the original content was lost in the long process of translation and adaptation, but, using David Armitage’s recent terminology, the Israeli text remained as "generically promiscuous" as its predecessor, combining a "manifesto" of justifications for the assumption of sovereignty, a formal proclamation and a proto-Bill of Rights. This Article depicts the work of Mordechai Beham, the Israeli Declaration’s (...) first draftsman, as a remarkable exercise in choosing contemporary, locally-valid "answers" to the fundamental "questions" posed by Thomas Jefferson and his contemporaries in 18th century America on human values, national identity, statehood, and God. The analysis is partially based in the current debate on "legal transplantation," arguing that the outstanding success of the Israeli Declaration stems from both the quality of the American original and the massive work of adaptation to Israeli soil. (shrink)

The effort to rid criminal responsibility of factors beyond the agent’s control created an opportunity for a new balance in the law of attempt between aggravated penalties and full exoneration for voluntary renunciation. The present analysis claims that the opportunity has been missed both in Israel and in the United States because of an unwarranted concern for the moral tenor of renunciation. Analysis of the difference between successes and failures in renunciation cases is offered in support of the proposition that (...) the proper balance between ex post and ex ante considerations is only applied where courts empathize with the victims of specific crimes. In other cases, immediate victims are readily used as means to prevent uncertain future crime. The claim is also made that concern with the moral tenor of renunciation creates an anomaly in modern criminal law. While the decision to initiate a crime act is judged on ever narrower pictures of character and motive, the decision to abandon it before actual harm is inflicted increasingly attracts interest in the inner processes behind it. I claim that the anomaly manifests the danger of blurring the line between reality and fantasy when the struggle against luck is not properly checked. (shrink)

This paper studies the role that known bounds on message transmission times in a computer network play on the evolution of the epistemic state over time. A connection to cones of causal influence analogous to, and more general than, light cones is presented. Focusing on lower bounds on message transmission times, an analysis is presented of how knowledge about when others are guaranteed to be ignorant about an event of interest can arise. This has implications in competitive settings, in which (...) knowing about another’s ignorance can provide an advantage. (shrink)

Volume 20, Issue 4, May 2020, Page 104-105.

In a previous article I argued that tipping facilitates tax evasion, hurts employees’ financial security in the long run, and is a form of negative externality imposed by wealthy people on the rest of society. In this Article I try to understand the reasons for the greater popularity of the norm in the U.S. compared to other countries, suggesting it may be related to the U.S. cultural preference for linking redistribution with work requirements, relatively high income inequality and consumerism. To (...) that end, I further develop the negative externality argument suggested in the previous article by looking at trends in income inequality in the U.S. and by interpreting the global distribution of the norm through the prism of my inequality/negative externality argument. I then look at the tax treatment of tips in various countries in search of a pattern that supports the differences in social norms. (shrink)

Shared decision-making between patients and physicians strives to balance decisional responsibility for clinical decisions. Directed by patients, SDM incorporates patients’ values and prefere...

Over the past decade, US patients and clinicians have endured medication shortages of nearly every class, including many lifesaving medications. These shortages have persisted despite determined efforts by federal, academic, and professional organizations. Medication shortages have resulted in lost lives, medication errors, and substantial financial cost. Economic drivers are the primary cause for drug shortages, exacerbated by manufacturing and quality problems, and unreliable and uncertain sources for many raw materials required to synthesize these drugs. Drug shortages force clinicians to make (...) untenable choices and decide which of their patients should receive a lifesaving scarce medication. The COVID-19 pandemic has stressed many hospitals’ ability to provide basic care and aggravated existing drug shortages. The influx of patients suffering from COVID-19 has exposed flaws in the fractured manner in which essential medications reach patients. The unique nature of COVID-19, often requiring prompt and decisive clinical decision-making, challenges the accepted approach for ethical analysis adopted by clinical ethicists. The author, a clinician and bioethicist, notes the ethical challenges he and other frontline providers have faced in deciding which patients are “more deserving” of a scarce medication. (shrink)

In this book Yoram Lubling and Eric Evans offer a Deweyan reconstruction of our philosophical understanding of well-being. They begin with Dewey's critique of the philosophical fallacy to examine the legitimacy and value of theories of well-being offered by traditional philosophy. However, such theories fail to provide an authentic account of well-being due to a false understanding of "experience" as either epistemic or cognitive. Next, using Dewey's theory of experience, they reconstruct happiness as the target for evaluation of well-being. (...) This leads them to reject the traditional view of a private encapsulated self, and to offer in its place a "transactionally situated self" which is an embodied, enculturated agent. Through their emphasis on the importance of the qualitative aspects of Dewey's understanding of a situation, the "pervasive quality of the situation" emerges as the most plausible criterion for the evaluation of well-being. The authors use Dewey's theories of inquiry, ethics, value and art to establish the naturalistic conditions under which such "pervasive quality" enters into a situation as either settled or unsettled, in other words, as peace in motion. Consequently, a "problematic situation" becomes the primary condition under which all inquiry initiates whether it is in the context of science, ethics, values, art or ordinary living. Lubling and Evans conclude that a Deweyan account of well-being involves "embodied knowing" instead of the traditional view of cognitive knowledge. By using such an account, it is possible to explain the conditions and mechanisms under which well-being contributes to the enlargement and enrichment of individual and collective human experience. (shrink)

Rationalism in political philosophy is the view that politics should be governed by moral principles and that those principles can and should be justified independently of the situations and circumstances that make up political reality. This traditional view of political philosophy implies that the meaning of right political action is determined by moral principles the rational authority of which derives from abstract philosophical reasoning, not from the situations and circumstances that are the substance of political reality. In this essay I (...) argue that rationalist moralities must presuppose the understanding of particular situations and circumstances for their meaningful and correct interpretation. This means, I argue, that the rightness of political judgement and action is immanent in particular situations, not in abstract moralities. And this, I argue, suggests a shift from the traditional view of political society as the embodiment of abstract principles, towards a view of political society as the embodiment of the activity of situational judgement. A society worth hoping for, then, is one in which we can live in the light of our understanding of the situations and circumstances that are the substance of everyday life, rather than in the shadow of abstract moralities. Such a society would be sensitive to the particularities and complexities of political reality, but at the same time it does not succumb to moral relativism and skepticism. (shrink)

The Person Vanishes argues that despite John Dewey's failure to articulate «an adequate theory of personality», his writings provide at least a theory-sketch of human personality consistent with the assumptions that framed his philosophical outlook. Recognizing the new developments in society, science, and the arts, Dewey argues for the necessity of a Copernican revolution in our understanding of the human self; from the monadic and minimalist self of the Cartesian-Newtonian modernist tradition to a relational and processual model of selfhood consonant (...) with the press of post-modernist historical experience. As a field and activity conception, Dewey's self emerges as a nexus of relational energizing, genuinely moored in a cultural surrounding in which ongoing creative reconstruction becomes the mark and criterion of the self's health and growth. What vanishes in Dewey's reconstruction is not the self as such, but only the entitative, substantive self of early modernism. Dewey's understanding of the self is grounded in the conviction that philosophy must begin its inquiry from the ordinary experience of plain men and women. The Person Vanishes examines Dewey's participatory notion of deliberation, what he calls «dramatic rehearsal», by using the Israeli-Palestinian conflict as a case study. The analysis attempts to cash out the personal and collective habits, as well as the different modalities of ends, facts, and values that diagram the existential dimensions of this problematic situation. Contrary to traditional dualistic and spectatorial accounts of deliberation, Dewey's «dramatic rehearsal» shows the complexity of decision-making when the genuine limitations of daily life are taken seriously. The attempt to march to Dewey's participatory philosophy reveals the escapist nature of all dualistic philosophical traditions and the reason for their continuous failure to resolve concrete social and personal conflicts. (shrink)

In this paper, I argue that Hume’s account of moral judgment is best understood if it is read in light of Hume’s explanatory project. I first lay out the textual support to show that Hume’s account of justice in the Treatise includes both approval of a motive that gives rise to the virtue of justice, and approval of a system of conduct, irrespective of a motive. I then argue that we can allow for such plurality in Hume’s theory of moral (...) judgment if we view it in light of his explanatory project: finding unifying causes for disparate phenomena. Hume offers a unified theory of moral judgment because he can show that the different approvals are explained by the same causes. Finally, I argue that viewing Hume’s account of moral judgment in light of his explanatory project allows us to appreciate a further distinction between the moral judgment of the natural and the artificial virtues: while judgments of the former are fully explained by the causes of a certain motive, the latter are only fully explained by the causes of the motive in the context of a convention, which in turn is partially constituted by non-approved motives. (shrink)

The article follows the conceptual path made by the teaching thinking movement. It emerged as a reaction to the explosion, obsolescence, availability, and relativity of knowledge, as a call to teach thinking instead of knowledge, and returned to knowledge in the form of the third approach to teaching thinking — teaching for understanding. Understanding knowledge is the essential, perhaps even sufficient, condition for good — effective, critical and creative — thinking.

The article follows the conceptual path made by the teaching thinking movement. It emerged as a reaction to the explosion, obsolescence, availability, and relativity of knowledge, as a call to teach thinking instead of knowledge, and returned to knowledge in the form of the third approach to teaching thinking — teaching for understanding. Understanding knowledge is the essential, perhaps even sufficient, condition for good — effective, critical and creative — thinking.

The article aims at (1) organizing the theoretical ideas of critical thinking on the basis of an overall and systematic conception of education, (2) exposing tensions and contradictions in the various conceptions of critical thinking and (3) suggesting a directing principle for the teaching of critical thinking. In order to achieve these far-reaching aims, the author projects “The Cognitive Map of Instruction” developed by Zvi Lamm on the discourse of critical thinking. Through this “map” it seems that all sub-trends of (...) teaching critical thinking may be divided into three defined “logics,” and that these sub-trends harbor two kinds of internal contradictions: between the different “logics” of teaching, and between their pattern of teaching and the idea of critical thinking. Since none of the three “logics” suggested by Lamm (1976) in “The Cognitive Map of Instruction” suits the purpose of teaching critical thinking, the article turns away from this “map,” that served it so well to locate and expose the various trends of critical thinking. This turn is made on behalf of another idea of Lamm—that of undermining pedagogy. This well-rooted idea may direct the pedagogy of critical thinking toward a coherent and effective instruction. (shrink)