In his major philosophical opus, Kevod Elohim , written in Hebrew, Joseph ben Shem Tov investigates the summum bonum of man, which consists in the similarity to God's perfection called the "Glory of God" insofar as it can be realized by human nature. Opinions are divided, however, as to the nature of this greatest good. Some Jewish scholars claim that man's final purpose is in the observance of the 613 commandments of the Torah. According to the philosophers, the (...) proofs of Aristotle show irrefutably that man's highest happiness is in the grasping of cognition through reason. Other Jewish scholars assert that the mysteries of the Torah can be explored through philosophy and therefore the Torah and the sciences fulfill in principle the same purpose. This position, however, is objectionable to some believers on the ground that it denies the divine character of religion. On the other hand, to deny the proofs of Aristotle would be to coerce the findings of reason. If religion is the supreme good, it cannot contradict reason. Since the truth cannot be in conflict with the truth, Joseph's task is to compare, for the first time, the Nicomachean Ethics of Aristotle with the Torah to determine to what extent they agree or conflict. His method is to assemble all statements of Aristotle and his commentators on this subject and to submit them to critical analysis. Joseph's motivation is to justify the pursuit of Greek science, especially in view of his father Shem Tov ibn Shem Tov's virulent repudiation of philosophy, and to guide the perplexed of his generation who could not reconcile Greek wisdom with their faith. Joseph finds that the speculative eudemonia of Aristotle accords with the Torah. In an innovative interpretation of the Ethics, he reveals that Aristotle believed in individual providence over those who perfected their intellect and over those who practiced the ethical virtues. Joseph also identifies the study of Torah with the activity of speculation similar to the activity of the Separate Intellects. He finds no basis, however, in Aristotle's writings for the immortality of reason. Since the religious imperative grants immortality, it is infinitely greater than the eudemonia of reason. Thus, from a position of rapprochement between science and faith, Joseph considers them under the aspect of eternity and emerges with a complete denial of any ultimate resemblance between the two spheres. (shrink)

Maʼamarim she-hevi ha-Ḥo. ha-l. be-shem aḥerim -- Maʼamarim she-katav ha-Ḥo. ha-l. be-ʻatsmo.

Theatrical improvisation is a joyful, creative, and playful activity of discovery and a spontaneous process. It seems to be the opposite of teaching, which requires proper planning and advance thinking and seems a very “serious business” that deals with values and knowledge. Improvisation is shaped by flexibility and by transformative and equal relations among the participants. In contrast, there is in education usually a very clear hierarchy of teacher and pupils, and the relationships are mostly managed in a one-way direction. (...) This seemingly reasonable comparison of opposites can be continued and developed. If we look beyond these superficial, stereotypical, and binary images of improvisation and teaching.. (shrink)

Oxygenic photosynthesis is the principal producer of both oxygen and organic matter on earth. The primary step in this process—the conversion of sunlight into chemical energy—is driven by four multi‐subunit membrane protein complexes named photosystem I, photosystem II, cytochrome b6f complex and F‐ATPase. Photosystem I generates the most negative redox potential in nature and thus largely determines the global amount of enthalpy in living systems. The recent structural determination of PSI complexes from cyanobacteria and plants sheds light on the evolutionary (...) forces that shaped oxygenic photosynthesis. The fortuitous formation of our solar system in a space plentiful of elements, our distance from the sun and the long time of uninterrupted evolution enabled the perfection of photosynthesis and the evolution of advanced organisms. The available structural information complements the knowledge gained from genomic and proteomic data to illustrate a more precise scenario for the evolution of life systems on earth. BioEssays 27:914–922, 2005. © 2005 Wiley Periodicals, Inc. (shrink)

Kerekh 1. Derashot: Shir la-maʼalot ha-anaṿah. Derashah le-Shabat shuvah shenat 670. 8 Derashot -- Kerekh 2. Maʼamarim: Maʼamar levanah ; Maʼamar Daṿid ; Shev de-neḥemata.

ḥeleḳ 1. Mitsṿot 1-41 -- ḥeleḳ 2. Mitsṿot 42-114.

The Sphere Model of Consciousness (SMC) delineates a sphere-shaped matrix that aims to describe the phenomenology of experience using geometric coordinates. According to SMC, an experience of overcoming of the habitual self and the conditioning of memories could be placed at the center of the matrix, which can be then called the Place of Pre-Existence (PPE). The PPE is causally associated with self-determination. In this context, we suggest that silence could be considered as an intentional state enabling self-perception to be (...) focused on the “here and now,” which in turn improves perception of one’s own body in space. To investigate these hypotheses grounded in the model, the current preliminary study examined the Place of Pre-Existence Technique (PPEt), in which practitioners are guided to focus on a self-defined aim; reach a state of detachment from the habitual self; envision the future. 481 volunteers PPEt practitioners completed self-report questionnaires before and after an intensive 3-day meditative training. We analyzed the possibly relationship between subjective experiences related to physical, emotional, mental, temporal, and spatial aspects, as well as self-determination and silence, before and after training. The results indicated a shift from a prevailing influence of mental dimension on the other aspects of experience, to a prevailing influence of spatial dimension. Silence was reported more often following the training, and predominantly related to the mental and emotional experiences. The results are discussed in relation to the shift from Narrative to Minimal Self and to increased balance among the considered dimensions. (shrink)

Text Is In English, Hebrew And Arabic. American Academy For Jewish Research, Proceedings, V8, 1937-1938.

This collection of essays examines interplays of knowledge and religion in early modern thought. Spanning from the sixteenth to the eighteenth century, it considers varied formations of knowledge and religion, knowledge about religion and irreligious knowledge in early modern Europe.

"Here, for the first time, we have the work of a key pioneer presented in all its depth and range. The pragmatic and prophetic voice of Joseph Ben-David speaks with a power and a clarity that will win the attention of a new generation of scholars."--Arnold Thackray, University of Pennsylvania "A superb collection of brilliant papers by a pioneering mind of international fame, who did much to shape the sociology of science. In organizing this major work, its knowing editor, (...) Gad Freudenthal, has identified a remarkable sociological edifice that exhibits the theoretical coherence of Joseph Ben-David's many-sided and evolving contributions to the field."--Robert K. Merton, Columbia University. (shrink)