Titlebook: Jewish Ethics in a Post-Madoff World; A Case for Optimism Moses Pava Book 2011 Palgrave Macmillan, a division of Nature America Inc. 2011 c

INFER

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淡紫色花

Temptations of Traditionthe knowledge of good and evil, for when you eat of it you will surely die” (Genesis 2:17), the Torah commands Adam and Eve in Eden. But, what about tradition’s own built-in temptations, and the negative effects these can have on our desire to live an ethical life?

輕快帶來(lái)危險(xiǎn)

Musculoskeletal

Deal Breaker and the Money-Laundering Rabbisf others. Each of us has our own beliefs, ideas, and history, and we know that it is these beliefs, ideas, and the accidents of history that color our perceptions of the environment and impact the information we take in and filter out.

escalate

Sacred Compromisef compromise.” The purpose of this chapter is to challenge Margalit, and both those outsiders and religious insiders, who share this belief. In my view, from a Jewish perspective, the assertion that the holy is unalterably opposed to the idea of compromise is both false and dangerous.

全國(guó)性

抑制

The Problem with Income and Wealth Inequalitiesso produce positive results by reminding us that there is a deep connection between shared material prosperity and a spiritually fulfilling life. In fact, the sharp division between the material and spiritual is a human invention— at times quite useful. But, in the end, there is no real discontinuity between the two.

expunge

An Optimistic Case for the Future of Jewish Ethics In a Post-Madoff Worldand devote most of my attention in this chapter. But before imagining an optimistic and hopeful scenario, a plausible path out of the Escher-like maze we find ourselves lost in today, it is sobering to pause and consider as a backdrop to our discussion the following recent and notorious examples of ethics failures in the Jewish community:

吝嗇性

cataract

Learning to Speak about the Elephant in the Roomainst . (literally evil tongue), has had a huge and lasting impact on Jewish attitudes toward unfair gossip and slander. The book became so popular among traditional Jews that Rabbi Kagan himself is usually referred to, not by his own name, but by the name of his monumental work.