A Short History of Jewish Ethics: Conduct and Character in by Alan L. Mittleman, Andy Paris PDF

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By Alan L. Mittleman, Andy Paris

ISBN-10: 140518941X

ISBN-13: 9781405189415

A quick background of Jewish Ethics lines the advance of Jewish ethical techniques and moral mirrored image from its Biblical roots to the current day. Offers an enticing and considerate account of Jewish ethics Brings jointly and discusses a vast diversity of ancient resources overlaying millennia of writings and conversationsCombines present scholarship with unique insightsWritten by way of an incredible across the world well-known pupil of Jewish philosophy and ethics

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Additional resources for A Short History of Jewish Ethics: Conduct and Character in the Context of Covenant

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Consider Jonah, for example, who fled the divine charge to rebuke Nineveh and wound up in the belly of a “huge fish” for three days and three nights (Jon. 2:1). God’s intentions for the prophet are irresistible. ) The problem of metaphysical or structural constraints on an agent’s range of choice, and hence on his accountability and responsibility, is raised by the Exodus narrative of Moses and Pharaoh. In the course of telling Moses to go to Pharaoh and plead with him to let the Israelites go, God famously “hardens Pharaoh’s heart” and constrains his choices.

38 Trying to keep some strong version of holiness, call it metaphysical holiness, alive against demythologizing and ethicizing trends remains a preoccupation of subsequent Judaism. We will encounter it again in Chapter 3 on medieval Jewish ethics and in Chapter 5 on modern Jewish ethics. Agency, Free Will, and Responsibility Human agency is central to the Bible. 39 The commandments presume that ought implies can; that human beings can follow them. “Surely this Instruction [Torah], which I enjoin upon you this day, is not too baffling for you, nor is it beyond reach.

And the Egyptians shall know that I am the LORD … (Exod. 7:3–5) God appears to deny Pharaoh freedom of choice; even if he wanted to repent, he would not be able to do so. He would not have, as contemporary philosophers say, liberty of indifference; that is, he would not be able to choose among possible options. He would be constrained to choose only one – refusal to let Israel go. Does this not count against God’s justice? Furthermore, God intends to use Pharaoh, as Kant might put it, as a means rather than an end.

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A Short History of Jewish Ethics: Conduct and Character in the Context of Covenant by Alan L. Mittleman, Andy Paris

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