Judaism, Science, and Moral ResponsibilityYitzhak Berger, David Shatz Rowman & Littlefield, 2006 - 303 pagina's Do human beings have free will? Are they genuinely responsible for their actions? These questions have persisted all through the history of philosophy, but in the 21st century they have become defined more sharply and clearly than ever. Indeed, a vivid and mighty tension underlies today's intellectual struggles over free will. On the one hand, the rapid advances of several empirical disciplines, notably neuropsychology and genetics, threaten our instinctive affirmation that free will and moral responsibility exist. On the other hand, the depth and force of our instincts-our powerful intuition that there is free will, that there is moral responsibility-present, for most people, an almost impenetrable barrier against the sweeping denial of free will suggested by empirical research. The papers in this volume address this tension from a dual vantage point. While drawing heavily upon traditional Jewish texts and teachings, they also offer a blend of scientific, philosophical, psychological, and social insights into this most mystifying of topics. In addition, they illuminate the concept of repentance, a transformation of character that ranks in much of Jewish literature as the highest expression of free will. |
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... Behavior and Religious - Communal Policy Basil Herring 155 6 If an Abuser Cannot Control His Impulses , What Is the Responsibility of Other Adults in the Community ? A Response to Basil Herring Rivkah Teitz Blau 169 Psychological ...
... Behavior and Religious - Communal Policy Basil Herring 155 6 If an Abuser Cannot Control His Impulses , What Is the Responsibility of Other Adults in the Community ? A Response to Basil Herring Rivkah Teitz Blau 169 Psychological ...
Pagina 3
... behavior : " synaptic connections — the basis of all mental activity later in life — cannot have all been specifically encoded by our genomes . " Thus , " human genomes do in fact allow free will . " The inadequacy of genetic makeup in ...
... behavior : " synaptic connections — the basis of all mental activity later in life — cannot have all been specifically encoded by our genomes . " Thus , " human genomes do in fact allow free will . " The inadequacy of genetic makeup in ...
Pagina 4
... behavior , and compati- bilist views ( prevalent in medieval times ) which maintain that an action can be both free and determined . All of these approaches suggest considerable room for either materialistic explanations of actions , a ...
... behavior , and compati- bilist views ( prevalent in medieval times ) which maintain that an action can be both free and determined . All of these approaches suggest considerable room for either materialistic explanations of actions , a ...
Pagina 6
... behavior " ( CDB ) . Behavior that is immoral remains so even if choice - diminished , and where it is harmful to others , Herring affirms that " there ought to be no tolerance or leniency . " Where there is no direct harm to others ...
... behavior " ( CDB ) . Behavior that is immoral remains so even if choice - diminished , and where it is harmful to others , Herring affirms that " there ought to be no tolerance or leniency . " Where there is no direct harm to others ...
Pagina 7
... behavior to conform to halakhah , with relief of pain only a second- ary benefit . ( 4 ) Judaism believes that good behavior provides greater insight , while in classic psychotherapy ( as opposed to cognitive behavior therapy ) , the ...
... behavior to conform to halakhah , with relief of pain only a second- ary benefit . ( 4 ) Judaism believes that good behavior provides greater insight , while in classic psychotherapy ( as opposed to cognitive behavior therapy ) , the ...
Inhoudsopgave
A Scientific Perspective on Human Choice | 13 |
Genetics and Morality | 45 |
Is Matter All that Matters? Judaism Free Will and the Genetic and Neuroscientific Revolutions | 54 |
Use It or Lose It On the Moral Imagination of Free Will | 104 |
Personal Accountability and the Religious Community | 153 |
ChoiceDiminished Behavior and ReligiousCommunal Policy | 155 |
If an Abuser Cannot Control His Impulses What Is the Responsibility of Other Adults in the Community? A Response to Basil Herring | 169 |
Psychological Perspectices on the Process of Repentance | 173 |
Psychotherapy and Teshuvah Parallel and Overlapping Systems for Change | 175 |
To Whom to Where and to When Does One Return in Teshuvahl | 189 |
Index | 285 |
291 | |
293 | |
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actions agent behavior Benjamin Libet biological brain causal cognitive compatibilism compatibilists complex concept concrete conscious contemporary creative David desire Dessler determinism deterministic dimensions discussion divine emergent emesh emotional essay example experience fact Forking Paths Principle free choice freedom freely Freud genetic halakhah halakhic Hasidic Hilkhot human impossible indeterminism individual internal Jewish Jews Judaism Kook language laws mahar Maimonides means memory mental metaphysical microscopic mind Moral Responsibility mourning nature negativization neural neuronal notion object one's patient person perspective Peter van Inwagen philosophical physical possible problem psychoanalysis psychological psychotherapy quantum Rabbi Rabbi Soloveitchik Rambam Rashi reason refinding relationship religious repentance repetition representation Resh Lakish role scientific sense Shabbat Shalom Carmy soul speak split-brain symbolic Talmud temporal term teshu teshuvah theory thought tion Torah Trans transformation understanding University Press Yeshiva Yeshiva University yetzer York