How children seek knowledge and evaluate claims may depend on their understanding of the source of knowledge. What shifts in their understandings about why scientists might disagree and how claims about the state of the world are justified? Until about the age of 41/2, knowledge is seen as self-evident. Children believe that knowledge of reality comes directly through our senses and what others tell us. They appeal to these external sources in order to know. The attainment of Theory of Mind (...) (ToM) at this age is commonly seen as the significant shift in development in understanding disagreements in knowledge claims. Children attaining ToM understand that someone exposed to incorrect or incomplete information might have false beliefs. Disagreement, then, is still attributed to objective sources of knowledge. The current study examines the later developing Interpretive Theory of Mind (iToM) as the basis for children’s understanding of how people with access to the same information might disagree and what this means for how to provide justification for a knowledge claim. Fourteen 2nd graders with the most iToM responses to four tasks and 14 with the fewest iToM responses were selected from a larger sample of 91. In analyses of interviews about a story in which two experts make different claims about a scientific phenomenon, those in the high iToM group noted subjective perspective and processes as the source of disagreement and suggested the need for investigation as the means to knowing. In contrast, those in the low iToM group mostly could not explain the source of disagreement and held that knowledge is acquired from external sources. A comparison of the interviews regarding the science story 2 years later allows for a qualitative description of the development. Those in the low iToM group showed more general recognition of subjective and constructive processes in knowing whereas those in the high iToM group identified interpretive processes and the relativity of perspectives with implications for how observations were conducted and interpreted. Only those in the high iToM group referred to the importance of evidence as a basis for knowledge claims at either point in the study. (shrink)

In the 1980s, philosophical, historical and social studies of science underwent a change which later evolved into a turn to practice. Analysts of science were asked to pay attention to scientific practices in meticulous detail and along multiple dimensions, including the material, social and psychological. Following this turn, the interest in scientific practices continued to increase and had an indelible influence in the various fields of science studies. No doubt, the practice turn changed our conceptions and approaches of science, but (...) what did it really teach us? What does it mean to study scientific practices? What are the general lessons, implications, and new challenges? This volume explores questions about the practice turn using both case studies and theoretical analysis. The case studies examine empirical and mathematical sciences, including the engineering sciences. The volume promotes interactions between acknowledged experts from different, often thought of as conflicting, orientations. It presents contributions in conjunction with critical commentaries that put the theses and assumptions of the former in perspective. Overall, the book offers a unique and diverse range of perspectives on the meanings, methods, lessons, and challenges associated with the practice turn. (shrink)

Spinoza's Theological-Political Treatise is one of the most important philosophical works of the early modern period. In it Spinoza discusses at length the historical circumstances of the composition and transmission of the Bible, demonstrating the fallibility of both its authors and its interpreters. He argues that free enquiry is not only consistent with the security and prosperity of a state but actually essential to them, and that such freedom flourishes best in a democratic and republican state in which individuals are (...) left free while religious organizations are subordinated to the secular power. His Treatise has profoundly influenced the subsequent history of political thought, Enlightenment 'clandestine' or radical philosophy, Bible hermeneutics, and textual criticism more generally. It is presented here in a translation of great clarity and accuracy by Michael Silverthorne and Jonathan Israel, with a substantial historical and philosophical introduction by Jonathan Israel. (shrink)

Unlike most Western nations, Israel does not recognize full separation of church and state but seeks instead a gentle fusion of Jewish and democratic values. Inasmuch as important religious norms such as sanctity of life may clash with dignity, privacy, and self-determination, conflicts frequently arise as Israeli lawmakers, ethicists, and healthcare professionals attempt to give substance to the idea of a Jewish-democratic state. Emerging issues in Israeli bioethics—end-of-life treatment, fertility, genetic research, and medical ethics during armed conflict—highlight this conflict (...) vividly. (shrink)

Across four decades of writing, Levinas repeatedly referred to the Holocaust as ‘the Passion of Israel at Auschwitz’. This deliberately Christological interpretation of the Holocaust raises questions about the respective roles of Judaism and Christianity in Levinas’ thought and seems at odds with his well-known view that suffering is ‘useless’. Basing my interpretation on the journals Levinas wrote as a prisoner of war and a radio talk he delivered in September 1945, I argue that his philosophical project is best (...) understood as an ontological rendering of Judaism that accounts for the opening or transcendence of sense and intelligibility. Judaism provides Levinas with a salient critique of liberal and idealist philosophies of the subject and an alternative to fundamental ontology. I show how Levinas’ account of the ‘Passion of Israel’ can be read within the exegetical history of Jewish accounts of divine suffering and thereby effects a reversal of the Christian typological gaze. I conclude by suggesting that Levinas’ recourse to Judaism as a philosophical category does not assume a dogmatic origin to philosophy but ‘formally indicates’, in the Heideggerian sense, the phenomenological origins of normativity. In this respect, the ‘Passion of Israel’ involves not only a reversal of the Christian typological gaze but also a deconstruction of Judaism. (shrink)

The Israeli Patient Rights Act attempts to accommodate personal autonomy within an avowedly paternalist communitarian state. Although Israel is still groping toward a solution, the legislation begins to show the different form a communitarian version of autonomy must take.

An academic history book has to be unusually successful to get through to a fourth edition. This one has done so not only because the continuing Israel–Palestine conflict is a subject of heated con...

Jesus' story -- A family affair -- Whose story are you in? -- Hatred that passes understanding -- Evidence of the invisible -- A family feud -- What is it to you? follow me! -- Wild blessing -- What's a cheeseburger? -- The road to Oz -- Christian Anti-Semitism -- Israel time line -- Jewish intellectual contribution.

The morally offensive idea of holy and total war, presented by the Deuteronomic authors as a religious duty, perplexes and disturbs us by its cruelty. We can identify in the biblical texts two different accounts of Israel's conquest of Canaan and can examine the development and interplay of these narratives - and their correlative divergent sets of moral laws. Study of these documents suggests that the notion of holy war was a retrospective invention of the last years of the (...) monarchy. It is closely connected to the Deuteronomic conception of a covenantalkinship community, and it ought to worry political theorists and theologians who find such a community attractive. (shrink)

Multiculturalism has become a central theme in many academic disciplines from philosophy to education, social work and psychology, ultimately reaching political science and law. What seems to be unique in current studies on multiculturalism is not merely the observance and display of societies that happen to be diverse in terms of the religious, cultural, national and ethnic affiliation of their members. Rather, it is the central argument that such divergence is legitimate and should be accommodated. Accepting other groups in society (...) and the legitimacy of accommodating them has become a virtue of tolerance.This paper argues that we must first look into multicultural theory itself to discover what can be called ‘multicultural qualifications’. These are in essence pre-conditions without the presence of which group accommodations, even if granted based on group membership, should not be considered as multicultural in nature. With multicultural theory as a backdrop, this article intends to identify such multicultural qualifications. The Palestinian-Arab minority in Israel is studied in its constellation as both a national minority group and as a religiously diverse group as an object for testing the application of the identified multicultural qualifications. (shrink)

This article examines the way Heidegger’s account of the unique spiritual mission of the German people is haunted by certain conceptions of the election of Israel. I argue that Heidegger’s political ontology is informed by three conceptions of the mission of Israel: biblical salvation history, kabbalistic panentheism, and Germany literary Hebraism. To link these disparate historical phenomena to Heidegger’s account of the mission of being German, I develop a methodological approach for understanding Heidegger’s “free use of the national” (...) that accounts for the way it binds different sources into a new figure that is haunted by the spirit of Israel. (shrink)

In 12 narratives, medical workers from Afghanistan, Darfur, Gaza, Iraq, Israel, Myanmar, and Ukraine describe the day-to-day challenges of providing quality medical care in austere conflict zones. Faced with severe shortages of supplies, overwhelmed by sick and injured civilians and soldiers, and subject to constant attacks on medical personnel and facilities, the contributors to this collection confront difficult dilemmas of justice, medical impartiality, neutrality, burnout, and moral injury as they struggle to fulfill their duties as medical professionals, military officers, (...) and conscientious citizens. (shrink)

Gaucher disease is a rare, chronic,ethnic-specific genetic disorder affecting Jewsof Eastern European descent. It is extremelyexpensive to treat and presents difficultdilemmas for officials and patients in Israelwhere many patients live. First, high-cost,high-benefit, but low volume treatment forGaucher creates severe allocation dilemmas forpolicy makers. Allocation policies driven bycost effectiveness, age, opportunity or needmake it difficult to justify funding. Processoriented decision making based on terms of faircooperation or decisions invoking the ``rule ofrescue'''' risk discriminating against minoritieswho may already suffer from inequitabledistribution of (...) heath care resources. Apartfrom cost, Gaucher disease prompts questionsabout abortion. Unlike severe geneticdisorders, Gaucher offers no grounds forabortion and, in many ways, is analogous togender based abortions that are prohibitedregardless of fetal age. Finally, Gaucherraises concerns about the disclosure of geneticinformation. These affect potential carriersasked to participate in population studies andcarriers and patients who must considerdisclosure to others. These concerns weigh theright to privacy against communal interests andbilateral commitments. (shrink)

The original edition of this book describes it as an attempt to 'develop a comprehensive understanding of traditional Judaism in conversation with contemporary philosophical and Christian thought.' This book has been praised by many as one of the most exciting and inspiring books of Jewish theology to be published in a long time.

The original edition of this book describes it as an attempt to develop a comprehensive understanding of traditional Judaism in conversation with contemporary ...

Multiculturalism has become a central theme in many academic disciplines from philosophy to education, social work and psychology, ultimately reaching political science and law. What seems to be unique in current studies on multiculturalism is not merely the observance and display of societies that happen to be diverse in terms of the religious, cultural, national and ethnic affiliation of their members. Rather, it is the central argument that such divergence is legitimate and should be accommodated. Accepting other groups in society (...) and the legitimacy of accommodating them has become a virtue of tolerance.This paper argues that we must first look into multicultural theory itself to discover what can be called ‘multicultural qualifications’. These are in essence pre-conditions without the presence of which group accommodations, even if granted based on group membership, should not be considered as multicultural in nature. With multicultural theory as a backdrop, this article intends to identify such multicultural qualifications. The Palestinian-Arab minority in Israel is studied in its constellation as both a national minority group and as a religiously diverse group as an object for testing the application of the identified multicultural qualifications. (shrink)

Although the abortion debate continues to simmer in many places, the general issue of a woman's right to an abortion, at least in the Western democracies, is largely settled. In its place, the question of late-term abortion begins to assume a prominence only recently attributed to abortion itself. The advent of sophisticated fetal screening techniques makes possible detection of potentially severe fetal anomalies that in many cases are detected only late in the pregnancy, resulting in the need for late-term abortion.

"MIchael Morgan has served up an intellectual treat. These subtle and carefully reasoned essays explore the dilemmas of the post-modern Jew who would take history seriously without losing the commanding presence Israel heard at Sinai.... It is a pleasure to be nourished by a fresh mind exploring the tension between reason and revelation, history and faith." —Rabbi Samuel Karff "This is without doubt one of the most significant works in modern Jewish thought and a must for a thoughtful (...) student of contemporary Jewish philosophy." —Rabbie Sheldon Zimmerman "This may well mark the next stage in the long history of Jewish self-understanding." —Ethics "... rigorous history of modern Jewish thought... " —Choice Is Judaism a timeless, universal set of beliefs or, rather, is it historical and contingent in its relation to different times and places? Morgan clarifies the tensions and dilemmas that characterize modern thinking about the nature of Judaism and clears the way for Jews to appreciate their historical situation, yet locate enduring values and principles in a post-Holocaust world. (shrink)

In this eagerly awaited book, political theorist Michael Walzer reports his findings after decades of thinking about the politics of the Hebrew Bible. Attentive to nuance while engagingly straightforward, Walzer examines the laws, the histories, the prophecies, and the wisdom of the ancient biblical writers and discusses their views on such central political questions as justice, hierarchy, war, the authority of kings and priests, and the experience of exile. Because there are many biblical writers with differing views, pluralism is (...) a central feature of biblical politics. Yet pluralism, Walzer observes, is never explicitly defended in the Bible; indeed, it couldn’t be defended since God’s word had to be as singular as God himself. Yet different political regimes are described in the biblical texts, and there are conflicting political arguments—and also a recurrent anti-political argument: if you have faith in God, you have no need for strong institutions, prudent leaders, or reformist policies. At the same time, however, in the books of law and prophecy, the people of Israel are called upon to overcome oppression and “let justice well up like water, righteousness like an unfailing stream.”. (shrink)

Responsible citizens are expected to combine ethical judgement with judiciously exercised social activism to preserve the moral foundation of democratic society and prevent political injustice. But do they? Utilizing a research model integrating insights from rational choice theory and cognitive developmental psychology this book carefully explores three exemplary cases of morally inspired activism: Jewish rescue in wartime Europe, abortion politics in the United States, and peace and settler activism in Israel. From all three analyses a single conclusion emerges: the (...) most politically competent individuals are, most often, the least morally competent. This is the central paradox of political morality. These findings cast doubt on strong models of political morality characterized by enlightened moral reasoning and concerted political action while affirming alternative weak models that fuse activism with sectarian moral interests. They provide empirical support to further upend the liberal vision of democratic character, education, and society. (shrink)

abstract During the current round of fighting in the Middle East, Israel has provoked considerable controversy as it turned to targeted killings or assassination to battle militants. While assassination has met with disfavour among traditional observers, commentators have, more recently, sought to justify targeted killings with an appeal to both self‐defence and law enforcement. While each paradigm allows the use of lethal force, they are fundamentally incompatible, the former stipulating moral innocence and the latter demanding the presumption of criminal (...) guilt. Putting aside the paradigm of law enforcement which demands due process and forbids extra‐judicial execution, the only possible avenue for justifying named killings lies in self‐defence. While named killings might be defensible on the grounds that there are no other ways to disable combatants when they fight without uniforms, the costs, including the cost of targeted killing emerging as an acceptable convention in its own right, should be sufficient to view the practice with a good deal of caution. (shrink)

A Palestinian administrative detainee in Israel asked for the author to care for him as an independent physician while in hospital on two hunger strikes, lasting 66 and 55 days, respectively. Hunger striking is placed in the context of other forms of food refusal and artificial feeding. The various perspectives on the challenge of the medical care of hunger strikers are reviewed, as seen by the state, the public, the doctor and the patient. Institutional statements on the management of (...) hunger strikers are reviewed and the local political considerations are highlighted. In conclusion, a trusting doctor–patient relationship is presented as the crucial element for securing a successful outcome, preserving the prisoner's life and dignity with no significant political damage incurred by the State. (shrink)

We are continually trying to make sense of our world through the stories we tell and are told, but in our search for coherence, we often sacrifice our freedom and the rich randomness of life. In this passionate and lucid book, Michael André Bernstein challenges our practice of "foreshadowing," in which we see our lives as moving toward a predetermined goal or as controlled by fate. Foreshadowing, he argues, demeans the variety and openness that exist in even the most (...) ordinary moments of life. And it is precisely ordinary life, with its random, haphazard, and contradictory choices, that Bernstein celebrates in his call for "sideshadowing"—an alternative practice that reminds us that every present is dense with possible futures. Bernstein sees the Holocaust as the prime example of how our tendency to "foreshadow" and "backshadow" misrepresents history. He argues eloquently against politicians and theologians who posit the Holocaust as foreordained and who depict its victims as somehow complicit with a fate that they should have been able to foresee. Instead, Bernstein proposes a radically new understanding of the relationship between the Holocaust and earlier Jewish experience, transforming how we read and write both individual and communal history. Foregone Conclusions is an extraordinarily wide-ranging book, both in its scope and in its broader intellectual and moral implications. From the latest biographies of Kafka to the peace accords between Israel and the PLO, from the role of cultural diversity in universities to the Crown Heights riots, Bernstein warns us against passively accepting our identities as being shaped primarily by historical or personal victimization. His book liberates us from stereotyped patterns of understanding the relationship between our lives as individuals and as members of racial, sexual, and historic/ethnic communities. Berstein ultimately opens a powerful new way to understand the principles governing how we read and write narratives--whether historical, personal, or literary. In striking original juxtapositions and critical evaluations of Marcel Proust, Robert Musil, and Aharon Appelfeld, Bernstein sugests the need for a new literary model based on the prosaics of daily life. Bernstein speaks directly and persuasively to many of the most pressing issues in Jewish history, Holocaust studies, literary criticism, and cultural history. Foregone Conclusions is a provocative and poignant attempt to find coherence in our world without accepting either ineluctable destiny of pure coincidence. (shrink)

Abortion, particularly late‐term abortion, and neonaticide, selective non‐treatment of newborns, are feasible management strategies for fetuses or newborns diagnosed with severe abnormalities. However, policy varies considerably among developed nations. This article examines abortion and neonatal policy in four nations: Israel, the US, the UK and Denmark. In Israel, late‐term abortion is permitted while non‐treatment of newborns is prohibited. In the US, on the other hand, late‐term abortion is severely restricted, while treatment to newborns may be withdrawn. Policy in (...) the UK and Denmark bridges some of these gaps with liberal abortion and neonatal policy. Disparate policy within and between nations creates practical and ethical difficulties. Practice diverges from policy as many practitioners find it difficult to adhere to official policy. Ethically, it is difficult to entirely justify perinatal policy in these nations. In each nation, there are elements of ethically sound policy, while other aspects cannot be defended. Ethical policy hinges on two underlying normative issues: the question of fetal/newborn status and the morality of killing and letting die. While each issue has been the subject of extensive debate, there are firm ethical norms that should serve as the basis for coherent and consistent perinatal policy. These include 1) a grant of full moral and legal status to the newborn but only partial moral and legal status to the late‐term fetus 2) a general prohibition against feticide unless to save the life of the mother or prevent the birth of a fetus facing certain death or severe pain and suffering and 3) a general endorsement of neonaticide subject to a parent's assessment of the newborn's interest broadly defined to consider physical harm as well as social, psychological and or financial harm to related third parties. Policies in each of the nations surveyed diverging from these norms should be the subject of public discourse and, where possible, legislative reform. (shrink)

ABSTRACT How should physicians act when faced with corporal punishment, such as amputation, or torture? In most cases, the answer is clear: international law, UN resolutions and universal codes of medical ethics absolutely forbid physicians from countenancing torture and corporal punishment in any form. An acute problem arises, however, in decent societies, but not necessarily liberal states, that are, nonetheless, welcome in the world community. The decent society is often governed, in whole or in part, by religious laws, and while (...) these states abridge various human rights they are peace loving, generally tolerant, and offer their citizens wide avenues for political participation. Under these circumstances the prohibition against corporal punishment and torture weakens, often compelling physicians to participate. This is true in two cases. In Rawls’ hypothetical nation of Kazanistan, Islamic law is the order of the day, and amputations and corporal punishment play an integral part in the execution of traditional Islamic justice. In Israel, torture is sometimes used to elicit the information needed to thwart impending terror attacks. In each case, a physician's participation is essential. In light of the near universal condemnation that accompanies torture and corporal punishment, physicians can only appeal to norms anchored in collective well‐being and concern for life that override respect for human dignity in these societies. Western societies have consistently rejected this reasoning, but it is part and parcel of life in the decent society. (shrink)

ABSTRACT How should physicians act when faced with corporal punishment, such as amputation, or torture? In most cases, the answer is clear: international law, UN resolutions and universal codes of medical ethics absolutely forbid physicians from countenancing torture and corporal punishment in any form. An acute problem arises, however, in decent societies, but not necessarily liberal states, that are, nonetheless, welcome in the world community. The decent society is often governed, in whole or in part, by religious laws, and while (...) these states abridge various human rights they are peace loving, generally tolerant, and offer their citizens wide avenues for political participation. Under these circumstances the prohibition against corporal punishment and torture weakens, often compelling physicians to participate. This is true in two cases. In Rawls’ hypothetical nation of Kazanistan, Islamic law is the order of the day, and amputations and corporal punishment play an integral part in the execution of traditional Islamic justice. In Israel, torture is sometimes used to elicit the information needed to thwart impending terror attacks. In each case, a physician's participation is essential. In light of the near universal condemnation that accompanies torture and corporal punishment, physicians can only appeal to norms anchored in collective well‐being and concern for life that override respect for human dignity in these societies. Western societies have consistently rejected this reasoning, but it is part and parcel of life in the decent society. (shrink)

Ministry (sharāth/šrt) in the ot is grounded in the nature of God himself. It is grounded in the nature of God’s relationship with Israel, his people. Although the Israelites had many failures, God, with love, elected and called the Israelites—both as individuals and groups—his servants, calling them to serve and to minister to the people, who were themselves ministering, as well as to be servants to the servant people of the Lord. On this basis, this essay exegetically and theologically (...) examines the priestly vocation of the ministering people, or the royal priesthood (mamleket kohănȋm [mt]; hierateuma (lxx]) in Exodus 19:6 and its related texts (Isa 61:6). It demonstrates its theological extension to the nt priestly people basileion hierateuma (1 Pet 2:5, 9–10; cf. Rev 1:6) in order to underline its theological implication for the vocation of the church, the body of Christ, in Africa and beyond. (shrink)

Whataboutism is een strategie waarbij op een beschuldiging wordt gereageerd met een wedervraag die eveneens een beschuldiging impliceert, waardoor de oorspronkelijke vraag eerder wordt ontweken dan beantwoord. Het is een effectieve methode om de aandacht te verplaatsen naar een andere situatie door een vergelijkbaar, dan wel onvergelijkbaar, contrast te bieden, waardoor de beschuldigde het eigen gedrag probeert te rechtvaardigen en verantwoordelijkheid probeert te ontlopen. Maar niet alle vormen van whataboutism impliceren echter een drogredenering, noch worden ze altijd verkeerd toegepast. Het (...) contrast dat voortkomt uit de vraag ‘what about’ kan dan een cruciale bijdrage leveren aan een situatie die een verdere kritische analyse vereist, en daarmee de geloofwaardigheid van de argumentatie versterken. (shrink)

The exchange actually began with a letter from local Palestinian-American and activist Sylvia Shihadeh, who wrote to Oppel with the complaint that reporting from the Middle East in the U.S. press in general and the Statesman in particular tends unfairly to favor Israel. Oppel reduced the charge to a claim of "censorship" of reporting and stoutly denied the charge: "We don't put a pro-Israeli slant on things." ("Tracking down claims of bias in Middle East reporting," July 23, Austin American-Statesman) (...) In his heart of hearts, I'm sure Oppel believes that, because he conceives of "slant" as something carefully slathered on copy during the production process, like oil-based paint. Yet anyone looking for evidence that mainstream editors (and too many reporters) see the Middle East exclusively through U.S./Israeli foreign-policy spectacles will be able to cite these two Oppel columns as undeniable evidence. (shrink)

It is not a question here of demanding or strenuous work. In that sense of the word, we can work hard in almost any office and at almost any job. I can work hard writing this book, and sometimes do. A task or a cause that seems to us worth the hard work it entails is clearly a good thing. For all our natural laziness, we go looking for it. But hard has another sense--as in "hard winter" and "hard heart" (...) --where it means harsh, unpleasant, cruel, difficult to endure. Thus the account in Exodus of Israel's oppression, "And the Egyptians embittered their lives with hard labor" (1:14). Here the word describes jobs that are like prison sentences, work that people don't look for and wouldn't choose if they had even minimally attractive alternatives. This kind of work is a negative good, and it commonly carries other negative goods in its train: poverty, insecurity, ill health, physical danger, dishonor and degradation. And yet it is socially necessary work; it needs to be done, and that means that someone must be found to do it. (shrink)

_The third of four volumes in a distinguished series, this volume includes chapters on the nature of the communal bond, marriage and family, welfare, taxation, government, and criminal justice_ The four-volume series on the Jewish political tradition that includes this volume seeks to connect the political thought of ancient Israel and the Diaspora with the emerging traditions of the modern Israeli state. The first two volumes dealt with authority and membership, respectively; this third volume, with Madeline Kochen as coeditor, (...) deals with community, with chapters on the communal bond, marriage and family, welfare, taxation, government, and criminal justice. (shrink)