Locke, John | Internet Encyclopedia of Philosophy

Thank you for the thought provoking article, and I am impressed also by the comments it has evoked. There is such a broad diversity of responses to the main message of the article–that Jews must practice and publish the principle “Love your friend as yourself!” It occurs to me that the one common denominator in all the reactions, among the various respondents, whether written outright or implied, is a longing for the implementation of love in the world between all the various religions, nations, ethnicities. In the sense that this now world-famous principle of loving one another did certainly spring from the ideological tradition outlined in this article, the Jews have been a light to the nations. We all feel the sublime beauty contained in the principle. If only we could find a way to sit as equals and focus on how to manifest this state between us, what problems could not be solved? Who cares about dogmas, customs, rules, blame, etc.; it is the state of love between us that we need because it can make a place for everyone. We would do well to study the ancient texts of the ideological tradition to brought this concept to the world and discover the method of how to make it real among us in our ordinary lives. If there is a leader(s) in the science of how to make love real in the world, I would call such a messiah. One thing is certainly clear, it is only through unity that true wisdom and peace will be established, through somehow learning how to sit together and unite above all that divides us in a way that all feel heard and respected. Anyone who knows how to lead us to this, please step forward! If we Jews have the know-how in our tradition, let us unearth it and use it to heal our fractured world. It does feel as if we are “living on a powder keg and giving off sparks.”

Lies We Tell Kids - Paul Graham

May 2008 Adults lie constantly to kids

Free persuasive Essays and Papers - 123HelpMe

Being Jewish can at times be lonely, but the generations that preceded us knew it was worth it. This knowledge held up even if it meant being an Ivri, standing alone on one side with the world taunting us from the other. Being Jewish is about standing up for what we believe is right, regardless of popular opinion and practice. We are promised that ultimately the nations of the world will look to us for moral guidance just like they revered our forefather Abraham’s counsel. Until then, we need the strength to live up to our name — even if means being an Ivri when we find ourselves on the other side of public opinion.

Texarkana Gazette | Texarkana Breaking News

On this I will make only a couple of brief remarks. First, if things—rather, people —really are that bad, then what would have counted as rash judgment had the situation been as I have outlined above, would no longer do so. Moreover, a situation so dire would involve the notoriety of much vicious behaviour, so both the presumption of goodness and the appeal to non-notoriety would vanish. So much for the principle; but, secondly, would this impose an obligation of judgment? If the situation is as I have suggested earlier, judgment is the exception, not the rule. Its obligatoriness derives not just from the duty of believing what is true, but from the salutary and corrective effects of such judgment—warning potential victims, preventing or reversing injustice, helping the subject of judgment overcome their faults, and so on. But when, due to universal, manifest vice, judgment becomes the rule, not the exception, what interests are served? Would we seriously expect anyone to benefit, except in occasional cases? Would hearts so hardened against virtue be responsive to correction? Is there much to be gained by telling the thief that he is about to be robbed by someone else, while at the same time you expose yourself to being pillaged by both? Does anyone seriously think that by painting over a world of vice with a thin layer of ‘righteous’ judgment mankind could pull itself back from the brink? The reader may not take the story of Noah to be more than that — a story, albeit edifying all the same. She should still, however, take note: Noah did not spend his time judging all the reprobates soon to be swallowed up in a torrent. Instead, he built an ark.

I'm not saying we should stop, but I think we should at least examine which lies we tell and why
'TERF' isn't just a slur, it's hate speech - Feminist Current

The Death of the Moth, and Other Essays

To judge someone rashly is to possess the firm conviction that they are guilty of some morally wrong act, or defect of character, based on insufficient warrant. It is more than a mere suspicion, supposition or the entertaining of a possibility. It is not simply an assumption that you might make for prudential reasons. If I am walking through a large city late at night and a stranger comes up to me asking for directions, I might avoid him on the ground that he may be—or even probably is —a mugger. But I don’t—or at least ought not, if rash judgment is wrong—make a firm judgment that he is; still less do I make a judgment about his true motives or the state of his conscience. This is not to say that there cannot be rash suspicions as well, for example suspecting as a potential thief a friend I have known for years who has a spotless record of honesty. My main concern here, however, is the morality of judgment, characterized as a firm assent of the mind.

The Death of the Moth, and Other Essays, by Virginia Woolf, free ebook

Voltaire: Treatise on Tolerance - Constitution Society

Being prone to vice as we all are, we tend to spread it around liberally. If I am vicious, finding pleasure in all sorts of wrongdoing, surely I will be surprised if others don’t find the same enjoyment? And won’t I find it too much of a reproof to think that although I cheated in these circumstances, and someone I know was in the same situation, they did not cheat as well? Many people, for all sorts of reasons, bear within themselves hatred, envy, malice, anger: for them it will take only the slightest provocation, no matter how objectively trivial, to judge someone else guilty of this or that moral outrage. Furthermore, it is likely that people who have a particular character flaw are more prone than those without it to find the same flaw in others. One reason would be the natural tendency we have not to think of ourselves as unusual in some significant respect—abnormal or singular. Another is the barely conscious thought that by taking our vices to be common, we somehow minimise their seriousness. Again, these inclinations can significantly skew our judgment of others.


Where Do We Go from Here? Mass Incarceration and …

Secondly, it might be objected that we cannot know with certainty the judgments that people make, mental contents being notoriously elusive, so we risk doing ourselves what we might end up imputing to others—making wrongful moral judgments about third parties. In reply, if there is a viable set of principles for assessing judgments, they will apply equally to second-order judgments, i.e. our own judgments about others’ judgments. Any person knows with relative certainty, and in general, the contents of their own mental states, so they ought to be able to know with relative certainty the judgments they make about others’ judgments. (I leave aside particular issues to do with self-deception, Freudian theories, and the like; for the sorts of cases I have in focus, the generalization applies.) So a person can apply the principles of judgment to their own judgments and if, for example, those principles dictate caution in judging the judgments of others, given certain circumstances, they will also dictate caution in respect of the first-order judgments those others make. Moreover, if we cannot know the judgments others make with the same certainty with which we can know our own, then those principles will dictate even caution when judging the judgments of others. So we ought not to fear an inordinate risk of making wrongful judgments about the judgments of others, as long as the principles are correct and we apply them well.