All humans need to make decisions concerning the right thing to do. Most humans want to do what is good. It is good to do the right thing. Often knowing what is the right thing to do, knowing what is right, and knowing what is good is not all that easy. Answers to the questions, "What is the right thing to do?" and "What is the good ?" aren't obvious to many or universally agreed upon. Yet, humans need answers to these questions. Situations requiring moral deliberation and ethical principles.

1. "Well, it's true for me ...."
Many students have a difficult time seeing a distinction between the following two statements:

a. It's true.
b. It's true for me.

But there IS a difference, and it is important to see the difference, and most people see the difference when it comes to things like mathematics, science, accounting, engineering, law, etc.

Here's the question: What does "for me" add to "It's true"? What I mean is, why would anyone say "It's true for me"? Let's say, for example, your favorite physics teacher asks you to tell her what the rate of fall is for a body located approximately at the surface of the Earth. Let's say that you are a student of physics and know with more certainty than that Bush is president, that bodies fall at 9.4 meters per second per second. If you write on your exam that bodies fall at 9.4 mXsec2, your instructor would put an annoying red "X" next to your answer.

"But wait a darn minute, there, ma'am: it's true for me that bodies fall at 9.4 mXsec2!"





Examples of situations requiring moral deliberation and ethical principles.
Question 1: A friend of yours wants you to join his club and sponsors you for membership. Being a member of this club will greatly enhance your career plans. However, once you are inducted, you realize that there is an unwritten rule that no baal teshuvas [newly religious] are allowed membership.

Question 2: You meet some friends at a shabat meal and find yourself seated beside a rather attractive person. During the course of the evening, you have an enjoyable conversation and you promise to call that person to set up a date. When the person gets up to leave, you suddenly realize that he/she is physically handicapped.
Do you still call for the date?
Question 3: You have just earned a degree in Chemistry. Your best job offer comes from a laboratory that does experiments in chemical warfare. You do not agree with this practice, but you also realize that if you turn down the job, they will hire someone else who might do the job 'too well'.
Do You take the Job?
Question 5: You have been friends with a couple for several years. Now they are involved in a messy divorce and child custody battle. One of them asks you to testify on his/her behalf.
Do you agree to testify?

Question 6: When checking your mailbox one day, you discover a letter addressed to you from a legal firm in Florida. Inside is a letter explaining that you have been identified as a herd owner in a cattle farm that is now in receivership in the state of Florida. The letter further informs you that now that all accounts with creditors have been settled, the remaining proceeds from the sale of the herd are to be distributed among the shareholders. Enclosed is a check, made out to you, for a substantial amount of money. You know that you are not the person for whom this check is intended, since you have never invested in cattle or anything else. Upon reading the letter further, you discover that the funds due any unidentified herdowner will revert to the state of Florida after the passage of 7 years. It has now been 6.5 years since the cattle were sold. This means if you send the check back the money will most likely go to the state.
Do you cash the check?

Question 7: A close friend of yours comes to you and reveals that she is pregnant. Her partner does not know yet, and she is extremely upset. "This is just not the time to have a baby" she says, "I'm thinking of having an abortion, but I'm not sure if it is the right thing to do." She assures you that she and her partner tried to prevent becoming pregnant, but that it obviously did not work.
What would you tell her to do ?

Question 8: You're a West Point cadet bound by a strict honor code. You witness another cadet, who is also a friend, cheating on a test.
Do you turn them in?

An example will help illustrate the function of these principles in an applied ethical discussion. In 1982, a couple from Bloomington, Indiana gave birth to a baby with severe mental and physical disabilities. Among other complications, the infant, known as Baby Doe, had its stomach disconnected from its throat and was thus unable to receive nourishment. Although this stomach deformity was correctable through surgery, the couple did not want to raise a severely disabled child and therefore chose to deny surgery, food, and water for the infant. Local courts supported the parents’ decision, and six days later Baby Doe died. Should corrective surgery have been performed for Baby Doe? Arguments in favor of corrective surgery derive from the infant’s right to life and the principle of paternalism which stipulates that we should pursue the best interests of others when they are incapable of doing so themselves. Arguments against corrective surgery derive from the personal and social disbenefit which would result from such surgery. If Baby Doe survived, its quality of life would have been poor and in any case it probably would have died at an early age. Also, from the parent’s perspective, Baby Doe’s survival would have been a significant emotional and financial burden. When examining both sides of the issue, the parents and the courts concluded that the arguments against surgery were stronger than the arguments for surgery. First, foregoing surgery appeared to be in the best interests of the infant, given the poor quality of life it would endure. Second, the status of Baby Doe’s right to life was not clear given the severity of the infant’s mental impairment. For, to possess moral rights, it takes more than merely having a human body: certain cognitive functions must also be present. The issue here involves what is often referred to as moral personhood, and is central to many applied ethical discussions.

Not all moral questions are dilemmas. Most are not. It is just that moral philosophy has tended to concentrate on moral dilemmas because there is an underlying assumption in Western countries about the basic principles of Judaic-Christian morality.

ETHICS: Relativism: Not only do relativists fail to offer a basis for criticizing those who are intolerant, but they cannot rationally criticize anyone who espouses what they might regard as a heinous principle. If, as seems to be the case, valid criticism supposes an objective or impartial standard, relativists cannot morally criticize anyone outside their own culture. Adolf Hitler's genocidal actions, so long as they are culturally accepted, are as morally legitimate as Mother Teresa's works of mercy. I

Shortly after  Clinton was first elected to the office of President of the United States there was an election of a school board in a Florida county. The majority of the school board were now members of the Christian Coalition, a conservative political action group. The school board voted that all public schools in the county would teach in all grades, as part of social studies, that the United States has a culture superior to that of many others . This was to be supported by the claims that the United States held the values of freedom and equality most high, was a democracy and provided for the welfare of many in need and a number of other claims.

Both President Clinton and his wife , Hillary Rodham Clinton, criticized the school board for their intolerance. They both proclaimed that the US does not have a superior culture but that all cultures are equally valued and are to be equally respected. These proclamations are affirmations of doctrines of the post modern movement and are part of the set of "politically correct" ideas currently popular.

Nine months after this event a young citizen of the United States was arrested in Singapore for acts of vandalism. Michael Fay confessed and was tried and found guilty and sentenced to a whipping. At that time many people in the USA were very upset with this situation. President Clinton wrote a letter to the president of Singapore and requested that the sentence be changed. President Clinton wrote that the act of whipping was barbaric.

The president of Singapore was offended by the letter and upheld the custom and laws of that land. How could President Clinton declare another countries practices or any countries practices as being barbaric if he believed that all cultures are equally praise worth? The President was being inconsistent. He also criticized the people of China and the government for their barbaric practices with regard to political and religious dissidents.


When he later ordered the bombing in Bosnia and one of the planes bombed the Chinese embassy, several nations, including the Chinese, called that act one of barbarism!

[http://www.qcc.cuny.edu/socialsciences/ppecorino/ethics_text/Chapter_3_Relativism/Relativism_Problems.htm]

The War on the Streets of Alexandria, Egypt Between Christians and Muslims

Remember everyone...this is what Democracy looks like! The Arab version of democracy basically means a political system that allows the murder of Christians by Muslims - that's the Arab Spring that Obama and the main stream media in America endorsed. Barack Hussein Obama subtly endorsed the extermination of Christians.

http://www.telegraph.co.uk

One person died and dozens were wounded during clashes between Muslims and Christians late Friday night outside a Coptic church in Egypt's second city, state newspaper Al-Ahram reported, in the latest violent sectarian row in the Muslim-majority country.

Reuters

2:26AM BST 18 May 2013

A quarrel between two young men, one Christian and one Muslim, morphed into a family feud that sparked clashes in a western district of Alexandria.

The two sides threw firebombs at each other before security forces intervened and cordoned off the area around the church.

Police arrested eight people after about two hours of fighting.

In addition to the political and economic turmoil Egypt has endured since Hosni Mubarak was overthrown in February 2011, tensions have risen between Muslims and Christians, especially since the election of Islamist President Mohamed Mursi in June.

Christians make up about 10 per cent of Egypt's 84 million people and have complained that the authorities have failed to protect them since Mubarak was ousted, giving radical Islamists a free hand.

Disturbing abuses of power

The revelations that the Justice Department had secretly seized journalists’ phone records and that the Internal Revenue Service had targeted conservative groups seeking tax-exempt status show that government’s heavy hand has not been lifted.


http://www.washingtonpost.com/opinions/colbert-king-disturbing-abuses-of-power/2013/05/17/915a7264-bea9-11e2-9b09-1638acc3942e_story.html

Paul Ryan: IRS Withheld Information From Congress.

I admit I gave up on the American republic a long time ago. While on paper it looks good but in practice it is not any difference than any totalitarian system. Now it is the tyranny of the socialists. It might take them some time to tear the USA down completely but they are certainly working hard at it.

Rav Chaim Soloveitchik essay on the subject of keeping Sabbath and work done not for its own sake.

I still have yet to study the Rav Chaim Soloveitchik essay on the subject of keeping Sabbath and work done not for its own sake. However, a few day ago I wrote my own answer on the issue of the contradiction in the Rambam/Maimonides.
 Yesterday [on Shavuot] I opened up the Reb Chaim (Chidushei HaRambam) without my learning partner and I noticed that the major issue he deals with is not the contradiction in the Rambam but the fact that the Talmud in Keritut does attribute the argument about stirring coals to the idea of it being a thing that is not intended.] So first of all even if my answer is correct it does not in any way relate to the major problem Reb Chaim is dealing with. and just off the top of my head without looking at it in depth it seems to me he is trying to say that it is as the Gemara itself says a thing not intended and he understands that the argument there depends on the Aruch [a rishon/first authority quoted by Tosphot]-- that a thing not intended but a pesik reisha (the work must happen in spite of the fact that he does not do it directly) is forbidden to Rabbi Yehuda because the pesik reisha bring the intention to the thing and to Rabbi Shimon it does not.

 If in fact this is what Reb Chaim means, then everything is fine. And as for the contradiction in the Rambam I am not sure of how he explains it. But my idea I think is true. If you just look at the Mishna, you will see that it seems to be saying that capturing any reptiles besides the main eight, if done not for the sake of keeping them is not a work on Shabat at all. Not that it is a work done not for its own sake.
 And I did not mention it, but as for chabura [wound] for the other thing the Rambam allows though it looks like a work not for its own sake --to answer that I plead the Talmud in Sanhedrin about mekalkel damaging which to Rabbi Yehuda is patur/ not liable and there a puncture in a wound is considered damaging--so no question on the Rambam even starts there.

The issue of conversion to Judaism

The issue of conversion to Judaism really depends on two different places in the Talmud, one in Tractate Sanhedrin and the other in Tractate Avoda Zara. It is not complicated at all.  However, when it comes down to what to do in practice you need three judges.  However since there is no such thing as a “judge” as defined by the Torah anymore; [A judge has to have ordination/semicha from Moses at Mount Sinai and that has stopped existing since the time of the early Amoraim  [in the middle of the times of the Talmud]] what you end up today is that you need simply three kosher witnesses which according to Tosphot can do the shelichut ["messenger service"] of the real judges that once existed a long time ago. The truth is this opinion deserves respect because it is coming from Tosphot. [Tosphot is always right. You just have to think into what he says long enough.]  However it is clear that this would not work at all to the Rambam. The witnesses do have to be male.  So in fact as sad as the state of affairs is for women converts there is simply not much you can do.  The dipping needs to be witnessed by three adult males and it does need to be seen that she is completely immersed. Believe me if there was a way to get out of this I would know about it and announce it from the rooftops.



While on the subject I might as well mention that conversion to Judaism today is largely considered as joining a community. This is however not the Torah approach. In Torah it is considered the act of a person that accepts the Torah-- i.e. the world view of the Torah and to do a certain minimum amount of mitzvot.

The idea as stated in the Shulchan Aruch and the Rambam is that when one comes to convert one does not tell them all the difficult details of the mitzvot. One simply tells them "chapter headings" [literally roshie perakim]. [That there is a general idea of shabat etc]


The reason the actual dipping needs to be seen is that it is a kind of act of witnessing something. A woman that goes to a mikvah in general needs no witness.the mikvah woman is there just for things like checking nails etc. Conversion is a whole different ball game. It needs to be effected and created by some act. This act is the dipping into a natural body of water in teh presence of three kosher judges with intention to keep the mitzvahs and believe world view of the Torah




I see the effect of cults on people in general--Jewish and gentile as being very destructive. If I was a law maker in any country I would be very careful about which religious groups I would allow to operate in my territory. Once  a group is known as a cult I think I would make it illegal without too much more thought.
Freedom of religion is not such an important value as to put the public into danger of lunatic cults.

 Today I want to say a few good word about Nietzsche to make up for what I wrote yesterday against him. The argument against him I might not get to today, but let me just say he is very important to read. He is part of a tradition that one needs to know in order to be literate.  Much Jewish philosophical writings of the twentieth century borrows  from him without mentioning his name. Certainly many of Freud's main theses are directly taken from Nietzsche. [Not just the idea but even the very name of the The Id is straight from Nietzsche]
 
He always has some good point. Most of what passes for "Leshem Shamim" behavior--for the sake of Heaven  is 99% of the time a cover for low drives. Yet there is another side of the coin. Much of what people do quietly without fanfare is in fact for the sake of heaven. Nietzsche tried to simplify what a human being is about but one sub-level of desire for power. Sometimes human beings do thing for other motives. Sometimes these motives are compassion or a desire for knowledge or desire to do what one knows is right.

 Consider an argument  against moral relativism by Michael Huemer:

 Consider such claims as

(a) Happiness is good.
(b) Honesty is a virtue.
(c) It is wrong to burn children just for the fun of it.

The anti-realist must disagree with such claims, not of course in the sense of asserting their contraries, but in the sense of holding them false. He would not say happiness is bad, but he must insist that happiness is not good. Yet surely, if those evaluations are either true or false, they are true, rather than false.

This objection may appear to border on begging the question. But what we have to ask ourselves is this: what arguments is the anti-realist able to offer against moral realism; and are the premises of any of these arguments more initially plausible than each of (a)-(c)? We must choose between rejecting (a)-(c) (along with all other moral claims), and rejecting the anti-realist's premises. Only if he can adduce some premises that are (jointly) more certain than any of (a)-(c) can he hope to convince us to resolve the dilemma in his favor.

Perhaps the anti-realist would deny he is committed to holding all first-order evaluations false. Perhaps moral claims contain one or more false presuppositions and are for that reason neither true nor false, just as "The King of France is bald" is neither true nor false because it presupposes but does not state that there is a King of France. Nevertheless, at least this much is clear: the anti-realist of the 'error theory' variety can not hold moral claims to be true. So whether or not he accepts the law of excluded middle and concludes that "Happiness is good" is false, he must at least maintain that it is not true. And from the point of view of maintaining our first-order moral discourse, this is no improvement. A claim that contains false presuppositions is as clearly unassertable as a claim that is false. I cannot say, "The King of France is bald, but there is no King of France." And nor can I say, "Murder is wrong, but there are no objective values," if the existence of objective values is presupposed in first-order moral claims.


Consider the statement: Value judgments are universally false

This theory is really quite outrageous. It implies, among other things, that it is not the case that people generally ought to eat when hungry; that Hitler was not a bad person; that happiness is not good; and so on. I submit that this is simply absurd. I feel much more confidence in those denied judgements, as I think nearly everybody does, than I can imagine feeling in any philosophical arguments for relativism. At least, I think it would take an extremely strong argument to shake my confidence that happiness is preferable to misery, or the like. And there does not seem to be any argument at all with that import. It is hard to see how there could be.