By Alan L. Mittleman, Andy Paris
A quick heritage of Jewish Ethics strains the advance of Jewish ethical thoughts 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 extensive diversity of historic assets masking millennia of writings and conversationsCombines present scholarship with unique insightsWritten through an incredible the world over famous pupil of Jewish philosophy and ethics
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Extra resources for A Short History of Jewish Ethics: Conduct and Character in the Context of Covenant
The ethics of Aristeas is to some degree naturalistic, if by naturalism we mean something as capacious as one would find in the Stoics. God has made us and our world in a certain way: to seek Him, to be able to contemplate His power and wisdom, to live in light of truths about His nature, the upshot of which is that our souls should be well ordered, that we should seek the mean in all of our acts, and that we should have a great deal of fellow feeling for one another. This is not an outlook that depends heavily on revelation, but neither is it self-sufficiently secular in a modern sense.
When we engage in acts that conform to what the gods desire then we engage in good, just, or holy acts. These values are contingent on extrinsic divine approval rather than on any qualities intrinsic to the acts. Socrates shows Euthyphro that his definition is incoherent. In a polytheistic context, the gods in fact differ in their appraisals of what is good, holy, or just; such differences lead to violent conflicts among the gods of myth. What one god considers just, another finds outrageous. Socrates tries to wean Euthyphro from his traditional piety toward a more transcendent, rational perspective – the kind of move we associate with the Axial Age.
The goal of life is communion with the divine source, achieved through a rational mysticism structured by Jewish law and wisdom. The Bible is read allegorically as instruction on the journey of the soul back to its divine source. Some of the characters of the Bible are ancient heroes and villains, but they are also, more importantly, symbols of human experience and its possibilities. 58 Philo interprets God’s call to Abraham to “go forth from your native land and from your father’s house to the land that I will show you (Gen.