Max M. and Marjorie B. Kampelman Collection of Jewish Ethics
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Israel: Growing Pains at 60
Viewpoints Special Edition Israel: Growing Pains at 60 The Middle East Institute Washington, DC Middle East Institute The mission of the Middle East Institute is to promote knowledge of the Middle East in Amer- ica and strengthen understanding of the United States by the people and governments of the region. For more than 60 years, MEI has dealt with the momentous events in the Middle East — from the birth of the state of Israel to the invasion of Iraq. Today, MEI is a foremost authority on contemporary Middle East issues. It pro- vides a vital forum for honest and open debate that attracts politicians, scholars, government officials, and policy experts from the US, Asia, Europe, and the Middle East. MEI enjoys wide access to political and business leaders in countries throughout the region. Along with information exchanges, facilities for research, objective analysis, and thoughtful commentary, MEI’s programs and publications help counter simplistic notions about the Middle East and America. We are at the forefront of private sector public diplomacy. Viewpoints are another MEI service to audiences interested in learning more about the complexities of issues affecting the Middle East and US rela- tions with the region. To learn more about the Middle East Institute, visit our website at http://www.mideasti.org The maps on pages 96-103 are copyright The Foundation for Middle East Peace. Our thanks to the Foundation for graciously allowing the inclusion of the maps in this publication. Cover photo in the top row, middle is © Tom Spender/IRIN, as is the photo in the bottom row, extreme left. -
Well, Can There Be Jewish Ethics Or Not?
Thejoumalof jewish Thought and Philosophy, Vol. S,pp. 237-241 © 1996 Reprints available directly from the publisher Photocopying permitted by license only Well, Can There Be Jewish Ethics or Not? Menachem Kellner Univeriry oj Haifa I was asked to respond to a group of articles on the subject, "Can There Be a Jewish Ethics?" and gladly undertook to do so. I was sent five won- derful articles, not one of which actually addressed the proposed topic head on. Lenn Goodman rejects the question as "uncivil" and explains elegantly why that is so. Norbert Samuelson dismisses the question as "uninteresting" and goes on to other issues which interest him more. The question is unin- teresting, he maintains, because the answer is "of course, why not." "Of course," because there is obviously a vast amount of Jewish ethical thought and writing. To the "why not?" reply Samuelson proposes two "uninterest- ing" philosophic answers: Jewish ethics is not universal and thus not ethics or Jewish ethics is universal and thus not Jewish. In order to understand Samuelson's point, a number of distinctions must be drawn. Three senses of the term "ethics" must be distinguished: desciptive eth- ics, normative ethics, and meta-ethics. The first describes what has in fact been taught about ethics. It is trivially true that there can be Jewish ethics in the descriptive sense, as pointed out by Kenneth Seeskin, Samuelson, and David Novak in their essays. There is a huge body of literature both ex- pressing and analyzing historically Jewish approaches to ethical questions. Normative ethics, on the other hand, seeks not to describe but to pre- scribe, not to tell us what others have said about moral issues, but to tell us what to do when confronted with these issues. -
Milestones in Jewish Medical Ethics: Medical
Milestones in Jewish Medical Ethics Medical-Halachic Literature in Israel, 1948-1998 Mordechai Halperin, M.D. Main Chapters A. Definition of Concepts E. Third Decade 1. Introduction 1. The Dr. Falk Schlesinger Institute for 2. Medical Ethics Medical-Halachic Research 3. Jewish Medical Ethics 2. Assia 4. Medicine and Jewish Law 3. Moriah 5. Medicine and Halalcha 4. Mahanayim 6. Medicine & Judaism 5. Pathology and the Talmud 6. Lev Avraham B. Medical Halachic Literature: 7. Other Publications Ancient Times 1. From the Biblical Period through F. Fourth Decade the Eighteenth Century 1. Nishmat Avraham 2. From the Early Nineteenth Century 2. The Medical-Halachic Encyclopedia until the Establishment of the (Hebrew Edition) State of Israel 3. The Foundations of the Law Act - 3. Fifty Years of Statehood 1980 4. Judge Amnon Carmi and The Society C. First Decade for Medicine and Law in Israel 1. The Chief Rabbis: Rabbi Isaac 5. Technological Halachic Institutes Hertzog and Rabbi Ben-Tsiyyon 6. Additional Publications Meir Hai Uziel 7. The Jacobovits Center 2. Ha-Torah ve-Ha-Mdinah for Jewish Medical Ethics 3. Tsits Eli‘ezer 8. Special Lectures for Physicians 4. No‘am: Platform for Clarification of Halachic Problems G. Fifth Decade 5. Other Authorities 1. International Conferences in America and Israel D. Second Decade 2. Jewish Medical Ethics (JME) 1. First Bestseller: Shemirat Shabbat 3. Multimedia Halacha and Medicine ke-Hilchata 4. Precedents in Medicine and Law 2. Jewish Medical Ethics 5. Yael Shefer vs. The State of Israel 3. Tora She-be‘al Peh and Ha-Ma‘ayan 6. The Value of The State of Israel and The Patient Rights Act 7. -
A Code of Jewish Ethics. Volume 1: You Shall Be Holy
Studies in Christian-Jewish Relations Volume 2, Issue 2 (2007): R18-19 REVIEW Joseph Telushkin A Code of Jewish Ethics. Volume 1: You Shall be Holy (New York: Bell Tower, 2006), xiv + 560 pp. Reviewed by James F. Keenan, S.J., Boston College This is the first of a three volume work, the first code of its kind. This volume deals primarily with character development. The second volume, Love Your Neighbor will address the ethics pertinent to interpersonal relations: obligations to the weakest and most vulnerable; between employers and employees; between Jews and non-Jews; between those who disagree; etc. The final volume, not yet named, will deal with family, friendship and community. As a Christian ethicist who writes on virtue, I found this work very engaging and enlightening. Virtue ethics is basically a departure from most contemporary forms of ethics which establish prescriptions for recommended actions and prohibitions against wrong actions. As opposed to giving priority to the ethical assessment of actions, virtue ethics focuses first, though not exclusively, on persons and their character, and then, on the actions they should or should not perform. Virtue ethics is an attempt to return to the approach that most of the ancients (Jewish, Greek, Roman, etc.) articulated, that is, a character-based ethics that presumes, if you want to perform right actions, you should become a good person first. For this reason virtue ethics follows the adage that "actions follow from being." Moreover, to recommend some character traits or virtues over others, virtue ethicists often rely on narratives of virtuous exemplars. -
Curriculum –Ethics and Jewish Values 7Th Grade
CURRICULUM –ETHICS AND JEWISH VALUES 7TH GRADE Many of the choices we make as Jewish people are rooted in Jewish tradition, notably the Torah (as explained in the Talmud). Goals and objectives: 7th Grade Ethics and Jewish Values will invite students to find the connection between the ethical values and their own life experiences. The focus in each session will fall on solving and applying their own values and ethics with Jewish learning, and then moving towards the truth of his or her own personal meaning (there are a number of answers with different student opinions). Students will work in groups to identify the different themes and to find “the right answer” to a complex series of ethical dilemmas. This is a continuation of the 5th and 6th Grades Ethics Curricula. Textbook: “You be the Judge” – Book 3. Unit 1: 2 sessions – 30 minutes each Key Concepts: Tikkun Olam – Fixing the brokenness in the world. You be the Judge: Book 3: Stories 46 and 48 Activities: • Group work to address different themes and trying to arrive at what they view is a “Right” answer to complex series of ethical dilemmas • Use of internet: http://synagoguestudies.org/jewish-ethics-challenge- where-do-you-stand Assessments: • Participation/thoughtful answers Unit 2: 1 to 2 sessions- 30 minutes each Key Concept: Shmirat ha-teva – Guarding the environment-protecting the environment in Israel and all over the world-making an impact on the environment. Also: You be the Judge Book 3: Story no 11. Unit 3: 1 to 2 sessions- 30 minutes each Key Concept: Shmirat Ha-guf – the mitzvah of guarding the body. -
International Directory of | Bioethics * Organizations
INTERNATIONAL DIRECTORY OF BIOETHICS ORGANIZATIONS Edited by Anita L. Nolen Mary Carrington Coutts INTERNATIONAL DIRECTORY OF | BIOETHICS * ORGANIZATIONS Edited by Anita L. Nolen Mary Carrington Coutts National Reference Center for Bioethics Literature Kennedy Institute of Ethics, Georgetown University, Washington, DC 20057-1065 International Directory of Bioethics Organizations edited by Anita L. Nolen and Mary Carrington Coutts. Bioethics Resource Series, volume 1. Washington, DC: Kennedy Institute of Ethics, Georgetown University, 1993. Copyright © July 1993 by the Kennedy Institute of Ethics, Georgetown University. All rights reserved. This book may not be duplicated in any way without the expressed written consent of the publisher, except in the form of brief excerpts or quotations for the purposes of review. The information contained may not be duplicated in other books, databases or any other medium without written consent of the publisher. Making copies of this book, or any portion for any purpose other than your own, is a violation of United States copyright laws. This publication is supported by funds provided under Grant Number LM04492 from the National Library of Medicine, National Institutes of Health. Published by: National Reference Center for Bioethics Literature Kennedy Institute of Ethics Georgetown University Washington, DC 20057-1065 Toll free (U.S. and Canada): 800-MED-ETHX Telephone 202-687-3885 Fax: 202-687-6770 E-Mail: [email protected] ISBN 1-883913-11-X Table of Contents Table of Contents ........................... iii Introduction .......................... vii Advisory Board ....... .......viii Acknowledgements.............................................. ix About the National Reference Center for Bioethics Literature.... xi Staff...................................................... xii Bioethics Organizations (alphabetical order by country, andlor state, and name of organization). -
Introduction
Notes Introduction 1. The exact Hebrew name for this affair is the “Yemenite children Affair.” I use the word babies instead of children since at least two thirds of the kidnapped were in fact infants. 2. 1,053 complaints were submitted to all three commissions combined (1033 complaints of disappearances from camps and hospitals in Israel, and 20 from camp Hashed in Yemen). Rabbi Meshulam’s organization claimed to have information about 1,700 babies kidnapped prior to 1952 (450 of them from other Mizrahi ethnic groups) and about 4,500 babies kidnapped prior to 1956. These figures were neither discredited nor vali- dated by the last commission (Shoshi Zaid, The Child is Gone [Jerusalem: Geffen Books, 2001], 19–22). 3. During the immigrants’ stay in transit and absorption camps, the babies were taken to stone structures called baby houses. Mothers were allowed entry only a few times each day to nurse their babies. 4. See, for instance, the testimony of Naomi Gavra in Tzipi Talmor’s film Down a One Way Road (1997) and the testimony of Shoshana Farhi on the show Uvda (1996). 5. The transit camp Hashed in Yemen housed most of the immigrants before the flight to Israel. 6. This story is based on my interview with the Ovadiya family for a story I wrote for the newspaper Shishi in 1994 and a subsequent interview for the show Uvda in 1996. I should also note that this story as well as my aunt’s story does not represent the typical kidnapping scenario. 7. The Hebrew term “Sephardic” means “from Spain.” 8. -
Jewish Medical Ethics and End-Of-Life Care
JOURNAL OF PALLIATIVE MEDICINE Volume 7, Number 4, 2004 Review Article © Mary Ann Liebert, Inc. Jewish Medical Ethics and End-of-Life Care BARRY M. KINZBRUNNER, M.D. ABSTRACT While Judaism espouses the infinite value of human life, Judaism recognizes that all life is finite and, as such, its teachings are compatible with the principles of palliative medicine and end-of-life care as they are currently practiced. Jewish medical ethics as derived from Jewish law, has definitions for the four cardinal values of secular medical ethics: autonomy, benef- icence, nonmaleficence, and justice, with the major difference between Jewish law and sec- ular medical ethics being that orthodox or traditional Jews are perceived to limit their au- tonomy by choosing, with the assistance and advice of their rabbis, to follow God’s law as defined by the Bible and post-Biblical sources. With an understanding of Jewish medical ethics as defined by Jewish law, various issues pertaining to the care of Jewish patients who are near the end-of-life can be better understood. Jewish tradition contains within its textual sources the concept of terminal illness. The shortening of life through suicide, assisted sui- cide, or euthanasia is categorically forbidden. For patients who are terminally ill, treatments that are not potentially curative may be refused, especially when harm may result. Under cer- tain circumstances, treatments may be withheld, but active treatment already started may not usually be withdrawn. While patients should generally not be lied to regarding their condi- tions, withholding information or even providing false information may be appropriate when it is felt that the truth will cause significant harm. -
Ethnicity and Education: Nation-Building, State-Formation, and the Construction of the Israeli Educational System
ETHNICITY AND EDUCATION: NATION-BUILDING, STATE-FORMATION, AND THE CONSTRUCTION OF THE ISRAELI EDUCATIONAL SYSTEM GAL LEVY A THESIS SUBMITTED FOR PHD DEGREE THE LONDON SCHOOL OF ECONOMICS AND POLITICAL SCIENCE UNIVERSITY OF LONDON 2002 2 ABSTRACT The dissertation is about the ethnicisation of social relations in Israeli society and its reflection and manifestation in education. My main aim in this study is twofold: first, to offer a critical account of the development of ethnic relations in Israeli society and to examine the role ethnicity has played in the processes of nation-building and state-formation; and, second, to propose a history of the educational system in Israel which accounts for the role of education in creating and perpetuating ethnic identities. The first part of the dissertation consists of a critical reading of existing analyses of ethnicity in Israel. Its aim is to bring the state into the analysis of ethnic relations and demonstrate that such an approach is vital to the understanding of ethnic relations and identities. In the following part, I trace back the processes of nation-building and state-formation demonstrating how governments and major political actors became involved in the formation and re-production of ethnic boundaries within Israeli society. In these two parts, I am arguing against both functionalist and critical accounts of ethnicity in Israel, which tend to ‘essentialise’ ethnic categories and thus deny the political nature of ethnicity and its power as an organising basis for political action. In the third and major part of the dissertation, I seek to re-construct the history of the Israeli educational system within an understanding of ethnicity as a structural feature of state-society relations. -
The Hebrew Watchman
Serving Memphis and Mid-South Jewry Since 1925 Vol. 99, No.25 50 Cents Per Issue March 4, 2021 • 20 Adar, 5781 MEMPHIS, TENNESEE Israel to spend $50M compensating families of children who disappeared in state’s early years By Asaf Shalev JERUSALEM (JTA) — The Is- raeli government approved a plan Monday. February 22, to provide compensation of up to $60,000 to some of the families of children who went missing while in state care in the 1950s. But advocacy groups and sev- eral of the families have already rejected the plan, calling it a cyni- The sculpture “Le Deporté” by Françoise Salmon can be seen on cal move designed to silence their the site of the former concentration camp Neuengamme. larger demands for accountability. Credit: Markus Scholz/picture alliance via Getty Images) They are demanding an official apology, an expansion of the eligi- US deports 95-year-old former Nazi bility criteria, and further access to state records that might shed light A view of Yemenite Jews who were flown into Israel in 1950 under concentration camp guard back to Germany on the fate of their relatives. “Operation Magic Carpet.” Credit: Bettmann/Getty Images By Philissa Cramer Amendment that bars anyone who The compensation plan — NEW YORK (JTA) – A year participated in Nazi-sponsored amounting to roughly $50 million kidnap children from hospitals and The window to apply for money after an immigration judge ordered persecution from entering or living — represents a new phase for what clinics and deliver them to Ashke- runs from June 1 to Nov. -
Religious Studies (RLST) 1
Religious Studies (RLST) 1 RLST 211 INTRODUCTION TO JEWISH THOUGHT (3) RELIGIOUS STUDIES (RLST) Religious and historical developments of Jewish thought; prominent Jewish philosophers and mystics who shaped its eclectic character. Core: RLST 103 EXPLORING BIBLICAL ARCHAEOLOGY (3) Arts & Humanities. The nature of archaeological evidence, its context, recovery, reconstruction, and interpretation. Includes application of archaeological RLST 225 AMERICAN JEWISH HUMOR (3) evidence in problem solving and the archaeology of Israel. Core: Arts & American Jewish history and culture. Film, television, and literature study. Humanities. Focus on the changing place of Jews in American society. Core: United States as a Nation. RLST 105 INTRODUCTION TO THE STUDY OF RELIGION (3) RLST 270 TOPICS IN RELIGIOUS STUDIES (3) Introduction to diverse topics in the study of religion. May be repeated for Study of world religious traditions informed by comparative, historical a maximum of six units provided a different topic is covered. and phenomenological methodologies. Not open to students who have successfully completed PHIL 105. Core: Global Perspectives. RLST 305 FAITH PERSPECTIVES IN MEDICAL ETHICS (3) RLST 201 INTRODUCTION TO THE HEBREW BIBLE (3) Hindu, Buddhist, Islamic, Christian, and Jewish perspectives on issues in medical ethics including the role of the doctor, abortion, cloning, pre Overview of the history, literature, culture of the Hebrew Bible; survey gender selection, mental health, and euthanasia. Prerequisite: One course of various biblical -
An Introduction to the Issues Surrounding Informed Consent and Halacha-R’Lila Kagedan
An Introduction to the Issues Surrounding Informed Consent and Halacha-R’Lila Kagedan Salient Questions: Does Jewish law require informed consent? Is Halacha concerned with autonomy? How does Jewish law define capacity or incapacity? Who are the advocates for the incapacitated patient? What is bioethics/medical ethics? Medical ethics is a system of moral principles that apply values and judgments to the practice of medicine. Ethics is a philosophical discipline pertaining to notions of good and bad, right and wrong—our moral life in community. Bioethics is the application of ethics to the field of medicine and healthcare. Ethicists and bioethicists ask relevant questions more than provide sure and certain answers. Bioethics is multidisciplinary. It blends philosophy, theology, history, and law with medicine, nursing, health policy, and the medical humanities. Insights from various disciplines are brought to bear on the complex interaction of human life, science, and technology. Centre for Practical Bioethics What are the principles of bioethics? Four commonly accepted principles of health care ethics, excerpted from Beauchamp and Childress (2008), include the: 1. Principle of respect for autonomy, -Any notion of moral decision-making assumes that rational agents are involved in making informed and voluntary decisions. 2. Principle of nonmaleficence,- The principle of nonmaleficence requires of us that we not intentionally create a harm or injury to the patient, either through acts of commission or omission. 3. Principle of beneficence-The ordinary meaning of this principle is that health care providers have a duty to be of a benefit to the patient, as well as to take positive steps to prevent and to remove harm from the patient.