Once blacks became lawyers, they made it their business to check that every corporation had an exact amount of blacks working for it, and every bank was giving loans to an exact amount of blacks.

  For people that are unaware of the problem, the failure of the banks,  was because they were forced to make toxic loans to blacks. Once blacks became lawyers, they made it their business to check that every corporation had an exact amount of blacks working for it, and every bank was giving loans to an exact amount of blacks. [Less than this exact amount would bring a law suit of discrimination and the owner would lose his business and be put into jail.] Normally, a bank manager can tell when a loan is a bad idea. He sees an unemployed black walking into his bank asking for a home loan. Normally, he would show him the door.
But because of the fear of lawsuits, he would have to give him the loan.

Normally, an employer can tell when a black person is not able to do a certain job. In such a case, he would not hire him. But then there is the real possibility of being sued for discrimination and losing his entire company. So he hires the black, and puts him in some position in which he hopes the black will not do too much damage to his firm.
You multiply the effect of this several million times, and you get  the story of the failure of the American economy.
It makes me wonder about the wisdom of the Civil War. After all the American Constitution is in its essence a contract that the Northern States were unilaterally trying to change. This is in general not how contracts work. The normal way a contract works is that after you sign on the dotted line you can't change the terms without the consent of the other party. This is clearly what the North was doing and so by definition of contract it justified the secession of the southern states.

A second application of the compactness theorem shows that any theory that has arbitrarily large finite models, or a single infinite model, has models of arbitrary large cardinality (this is the Upward Löwenheim–Skolem theorem).


Two years later I don't know why I wrote the above note but I think it was because I wanted to prove the consistency of the  idea of Godel that a being can have an infinity of positive traits. He uses this idea in his proof of the existence of God. And it has been criticized. I thought to answer that criticism with the Lowenheim Skolem theorem. [Say the ''s'' in Skolem as in English-- not ''sh''.][This is similar to why C^n is not used instead of C^infinity, which is the it makes no difference which manifold you use. So C^infinity is always used.]

The actual idea of Gödel's proof of the existence of God came from Anselm. People argued whether it was rigorous or not. Leibniz showed that it is. Godel put it into logical notation and thus it is easily shown by on proof checking software program computer that is is a rigorous proof. No one dares to suggest that the proof is not rigorous. Rather the critics focus on the axioms.

[Hegel held that it is a valid proof and in fact the entire system oif Hegel is all about how to get to God--the absolute- as he makes clear.]

I learned Books of Ethics (Musar) along with the Talmud.  This set of books  set of books were written in the middle ages and are meant to distill the basic ethics of the Talmud.

I once heard say that whenever one is asked for charity, he should always give and mot ask about who is asking. This is derived from a law in the Shulchan Aruch about Purim. It so happened that I was in a certain city playing the violin on the street. In this city there were anti Semites.
Eventually other beggars stated asking me for money as I was playing the violin. There was one German fellow who also used to ask me for money. He thought that since I was playing Mozart that I must like Germans. In fact he is wrong. I just happen to like Mozart. However since he is poor and he he was asking for money so according to this idea of always giving to a poor person I had to oblige. Once he heard his friends in the center of town scheming to rob and kill me, and warned me and  introduced me to the head of the Mafia in that area and told him to keep watch out for me. It so happened that the head of this Mafia was also of German extraction [though he spoke  only Russian].
That was the end of that problem.

After this I thought to myself of the verse cast your bread on the face of the waters and in the space of many days you will find it again.

Eli: Spodek: Really relationships are reflections of world powers.

 Eli: Spodek: Really relationships are reflections of world powers.


Sarah Adelle Spodek:|or world powers are reflections of relationships!"


Me:   However Hegel (and people that borrowed his ideas like the feminists and communists and nazis and psycho therapists) reduce all relationships to power struggles. I tend to think that this is not true and that in fact the idea of borrowing from Hegel is not a smart idea.
However the point of Sara is true that international relationships are highly based on personal motives and the actual people involved more that the interest of each nation.

(1) Problems in American Democracy. Not just the present day Socialist States of America--because it is a state that pretends to respect the Declaration of Independence and the Constitution of the United States of America. But has voted for an African president whose goal in life is the subversion of the American Democracy. This is to me a  slightly interesting present day question. The real burning question to me is how did such a seemingly good system fall into tyranny? To this I  look for hints in Aristotle, Schopenhauer, and European monarchism and history for hints about this. I don't put a lot of confidence in Democracy . To me, it has to prove itself by the upholding of natural law {Maimonides and Saadia Geon and Aquinas.} If it can't do that, then as far as I am concerned, the whole enterprise is one big failure. And that is how I look at America today.
Natural law is a concept based on the Aristotle. [It does not come directly from Aristotle but but it has a connection with Aristotle's idea that humans have a purpose]. It assumes man has a natural purpose. It has nothing to do with natural desires. But rather of a using of human potential to come to human perfection and action. It has people that go by Plato in its arena but in essence it is an Aristotelean concept. That is Natural Law is to bring to natural purpose.



One of the basic tests that I put any religious doctrine through is that of physical evidence. This already knocks a lot down. The other test that any doctrine has to pass is logical rigor. But I am  Neo-Platonic and kabalistic in my thought so I allow for mystic religious experience, and Divine revelation. [Actually Revelation I would allow for even if I was Aristotelean like Maimonides or Aquinas]

man can perceive moral values

  The idea that man can perceive moral values  was accepted during the Middle Ages.  Saadia Geon says the laws of the Torah include laws of reason. Later Maimonides developed the idea in depth which I have written about before.

The Rambam does not hold you can perceive moral values.  The Rambam holds there is Natural law --but it can't be perceived. It has to be known through revelation like with Avraham Avinu [Abraham the Patriarch]. And later on there was a higher degree of revelation at Mount Sinai. But both Natural Law and Torah Law need to be revealed.


  Many post-Enlightenment Jewish and Christian thinkers resented the effort of the Middle Ages to integrate reason and revelation and degraded the role of reason in the determination of moral values. But this backfired. I will not go into all the post Enlightenment philosophers that were only too happy to relegate reason to figuring out that  bachelors are not married. I will not go into the disastrous linguistic and so called analytic "philosophy" of the twentieth century and terrible totalitarian philosophies  like Feminism, Nationalism, and Communism and the American Supreme Court. But let me just say that I think  throwing out the great philosophers of the Middle Ages was a disaster.

  I want to mention that I hold from both the position of Maimonides  This middle position seems to me to be where Maimonides is. The first plane of knowledge is  immediate first principles. But it is perceived in some third type of way. And then and after that comes the Kantian synthesis, where understanding allies concepts of pure reason to a priori objects and to empirical objects.  (This is called Daat by Isaac Luria and Shalom Sharabi.)


What I am trying to say is that moral values have two parts to them. There is the internal principle--the thing in itself (the dinge an sich.) That is not accessible to human reasoning or perception. Rather to non intuitive immediate knowledge. The other part is the applications to specific situations. This aspect of moral is what is called "universals". Can be understood to apply to moral just like they can to other areas.

teshuva repentance

Repentance
I had a great deal of benefit from R. Yona [the author of the medieval book, The Gates of Repentance שערי תשובה]. It is a drop on the strict side I think. But it certainly gives a clear idea of what repentance is about from a Torah perspective. I may not keep everything he says to do but at least I have an idea of the right direction.


There is an original sin that is the first of ones sins, This is why we say in prayer "hamaavir rishon rishon."[המעביר ראשו ראשון] But it seems to me that  this does not mean the original sin in chronological order, but in ontological order. That is a person might have an original sin. But that might not be the original sin in terms of causation. It might be a later sin which draws a person towards itself by small  sins, one at a time. Also, there can be  several original sins. But in practical terms the implication  seems to be that it is of utmost importance for a person to discover his original sin (or sins) and repent on them and then the later sins automatically start to fall away.

In any case the subject of repentance is hard. In the Christian world  repentance is often defined as: (1) not drinking alcohol, (2) not playing cards, and (3) not being a racist.
This already shows us that sin and repentance have come a long way from Torah in the Christian world. Torah is no longer considered to be the standard of what defines sin.
In the Jewish world, while the above things are not considered sins, but the definition of  sin and repentance is to do lots of rituals. The more the better. So in both cases, the Torah is not considered the standard (the measuring stick) to decide what is a sin and what is not.

And if one does not know what a sin is, he can't repent.

My suggestion is to read the books called "Musar" that explain in detail what it is that the Torah wants from us in plain language. In English or German, the best books out there that explain this are of Shimshon Raphael Hirsch (The Horev and The 19 Letters).
To avoid cults that claim to be teaching Torah is the most  important thing. This is because most of people's sins come about when they think they are doing a mitzvah. [LM I:1 The evil inclination is dressed in mitzvahs.  It never says, "Come do a sin." Rather the Satan seduces people by saying, "Come and do a mitzvah."]

 In Hebrew the best books are the famous Musar books: Duties of the Heart, Mesilat Yesharim, Shaarei Teshuva, Orchot Tzadikim and the books from the school of thought of Israel Salanter. Mainly that would be the Madgrat HaAdam from the "Alter of Navardok."

On a personal note, I should mention that Musar really got into me  when I was at the Mirrer Yeshiva in Brooklyn. It did not last long though because I got involved in Breslov which was a side track.   I lost the learning Torah focus. People that get involved  should be made aware of this tendency which is wide spread in Bresov.  \



Appendix

1) The idea of Israel Salanter was this: Since one's inner self (who one really is deep inside) is hidden from one, therefore one's real motivations remain hidden even from oneself.  But this deep inner essence is not completely impenetrable. It is possible to affect it. That is by learning books of Medieaval Ethics. That is lots of learning of Mediaeval Ethics. That is he thought the time factor was very important. While I cant do what he suggested what I do try to do is to spend the first couple of minutes when I wake up in the morning on some kind of Medieval ethics learning.--Or something from the Gra whom I consider like a rishon {medieval authority.}

2) Christians ought to remain Christians, and Jews ought to remain Jews. So in applying my advice here about learning books of Ethics from the Middle Ages the set of books would be different for both categories. I am mainly talking about Jewish books, but Christians might pick up Augustine or Aquinas. It is not that all religions are the same. Some are extremely evil. But if people are already Christian it is hard to see what they would gain by changing to straight Torah. They might gain one or two things and lose others. And if people are Jewish well they already have the best thing. The fact that some people misuse Torah should not count against it. Abuse does not cancel use, as the Romans used to say.

3) I would like find an argument for Musar but the only one I can think of is that it helped me understand the Torah.  And to some degree I think it helped me work on my character traits.