Autonomy and Judaism: The Individual and the Community in - download pdf or read online

By Daniel H. Frank

ISBN-10: 0791412091

ISBN-13: 9780791412091

ISBN-10: 0791412105

ISBN-13: 9780791412107

This quantity brings jointly top philosophers of Judaism at the factor of autonomy within the Jewish culture. Addressing themselves to the connection of the person Jew to the Jewish group and to the area at huge, a few choices are systematic in scope, whereas others are extra traditionally centred. The authors handle concerns starting from the earliest expressions of person human achievement within the Bible and medieval Jewish discussions of the human strong to trendy discussions of the need for the Jew to take care of either a Jewish sensibility in addition to an lively engagement within the sleek pluralistic nation. members contain Eugene Borowitz, Elliot N. Dorff, Daniel H. Frank, Robert Gibbs, Lenn E. Goodman, Ze’ev Levy, Kenneth Seeskin, and Martin D. Yaffe.

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Journal of Philosophy 60: 65–77.  Albany: SUNY Press.  New Haven: Yale University Press.  Digressions then occur in spite of peoples' intent and mostly without their being aware of them. " This was what Joseph Karo, the famous kabbalist and halakhist of the sixteenth century, had in mind when he composed his Shulchan Arukh. 3 At first sight it looks as if the principle of autonomous creativity and self­perfection of man clashes with the fact that every individual is born into a given cultural tradition which has already done part of the work for him.

Sometimes, as with the dietary laws, the reasons Maimonides gives for obeying the commandments seem forced. 15 So like Plato, Maimonides has a conception of the "true" or rational self, the self which seeks truth about God and the universe He created. 51).  There is, however, nothing in Maimonides to suggest we have a faculty capable of knowing ethical truth a priori, nothing that implies we can achieve perfection by contemplating the implications of our own moral reason.  We would say that, in this capacity, reason is spontaneous.

And if there is such a law, what is its origin?  Notice the qualification: universal law.  Instead of coming from an external source, and requiring a system of rewards and punishments to insure obedience, it expresses the dictates of our own rationality.  So there is no reason why Kant has to give up the idea of a revealing God.  All he has to say is that in principle I can understand and therefore appropriate the obligations contained in the commandments.  Therefore, I am not bound by it.  To the degree that the will is rational, or can be looked upon as rational in principle, suicide is always against one's will.

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Autonomy and Judaism: The Individual and the Community in Jewish Philosophical Thought by Daniel H. Frank

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