THE UNIVERSALITY OF JEWISH ETHICS: A Rejoinder to Secularist Critics

Jewish ethics like Judaism itself has often been charged with being "particularistic," and in modernity it has been unfavorably compared with the universality of secular ethics. This charge has become acute philosophically when the comparison is made with the ethics of Kant. However, at this level, much of the ethical rejection of Jewish particularism, especially its being beholden to a God who is above the universe to whom this God prescribes moral norms and judges according to them, is also a rejection of Christian (or any other monotheistic) ethics, no matter how otherwise universal. Yet this essay argues that Jewish ethics that prescribes norms for all humans, and that is knowable by all humans, actually constitutes a wider moral universe than does Kantian ethics, because it can include non-rational human objects and even non-human objects altogether. This essay also argues that a totally egalitarian moral universe, encompassing all human relations, becomes an infinite, totalizing universe, which can easily become the ideological justification ( ratio essendi ) of a totalitarian regime.     

Christianity and Eudaimonia,Luck and Eudaimonism

I argue that Christians have at least two reasons to reject eudaimonism, interpreted as the view that attaining eudaimonia—or happiness—is what fulfills the moral life. First, I contend Christian conceptions of eudaimonia should encompass more than realized moral excellence and its requirements. Second, I claim Christians should construe the love at the heart of their moral life as fully realizable even if it is not evidently reciprocated. Both affirmations contradict eudaimonism by implying that eudaimonia depends on more than fulfilling the moral life—the former by rendering eudaimonia more subject to luck than eudaimonists can allow, the latter by depicting the moral life as less subject to luck than eudaimonists can accept. These affirmations also enable Christians to regard God’s love integral to eudaimonia apart from its role in realizing moral excellence and to deny all inability to attain eudaimonia manifests moral failure.     

THE JUSTICE IN MERCY

It is natural to wonder how mercy is related to justice. I focus in this essay on a more limited question: how should we relate mercy and retributive justice? My suggestion is that attending to our situation as moral agents can help us solve this conundrum. I offer a pessimistic reading of our situation. Because of original sin and related forms of bad moral luck, we have limited control over our attitudes and actions. This has a surprisingly hopeful upshot, since our unfortunate condition makes it appropriate to respond to one another mercifully. I suggest that this response can take two forms. Without collapsing justice into mercy, it is right to make our approach to justice and punishment more merciful and to recognize the fittingness of “erring” on the side of mercy when we are uncertain how to apportion blame.     

Erroneous gambling-related beliefs emerge from broader beliefs during problem-solving: a critical review and classification scheme

Abstract

Erroneous gambling-related beliefs (EGRBs) can be defined as beliefs that imply a failure to recognise how commercial gambling activities are designed to generate a guaranteed loss to players. In theorising about how EGRBs develop, previous reviews have proposed that EGRBs are extensions of decision-making heuristics and associated biases. We propose an alternative generative mechanism: one in which gambling games make substantial wins seem possible through problem-solving and eventual correct strategic action. EGRBs are then beliefs in the possibility of correct strategic action (illusions of control) that develop as players trial candidate strategies—strategies selected based on various broader beliefs. We further propose that EGRBs can be classified based on what is theorised in cognitive science about categories of general human beliefs about the world. For example, it has been theorised that human beliefs about supernatural forces and randomness have certain similarities across cultures, and so we propose that there exists a category of supernatural EGRBs, as well as a category of EGRBs based on broader beliefs about the nature of randomness. We review evidence for this classification scheme and discuss how it can be applied in researching and treating gambling disorder.     

Humility and Passion: A Caitanyite Vaishnava Ethics of Devotion

Two axiological elementshumility and passionI argue, are at the ethical core of Bengal Vaishnavism. These modes of behavior, derived from early theological sources, are dialectically related and form the basis for an ethics of devotion that allows the devotee to accept, while simultaneously transcending social norms and identities. I draw primarily from what is considered the most honored story of the Bhgavata Purna , the Rsall, involving the cowherd maidens who exhibit the highest devotion to God, and from the Caitanya Caritmrta , the biography of the sixteenth century revivalist and saint Caitanya, the tradition's model for devotional life.     

Meta-analytical review of teacher burnout across 36 societies: the role of national learning assessments and gender egalitarianism

Objective: Teacher burnout has hardly been compared across countries, although it has become a global health issue. This review aimed to examine teacher burnout (effect size) and its variation across countries by testing the effects of gender, gender egalitarianism, and national learning assessments (NLAs).

Design: A systematic literature search was carried out using keywords. In all, 156 studies from 36 countries were included that used quantitative methodology. Meta-analytical procedures were used to estimate effect sizes of three dimensions of burnout. Two-level multilevel mixed-effect model tested moderator variables at the country level.

Results: The overall effect size found for emotional exhaustion was 38.29 (95% CI = 35.26, 41.32), 29.45 (95% CI = 25.91, 32.99) for cynicism, and 68.75 (95% CI = 65.63, 71.87) for personal accomplishment, with significant differences across countries. Gender was negatively significant for personal accomplishment. Significant linear, curvilinear and interaction effects of NLAs and gender egalitarianism explained variations in burnout. Whereas more NLAs tends to increase burnout, more gender egalitarianism tends to decrease it, although this effect is not linear.

Conclusion: Teacher burnout, as a health issue, varies significantly across countries suggesting that programmes to prevent this problem should consider environmental (educational system) and cultural conditions for a greater impact.