It is through ritual that religions often express their deepest truths, and historians and anthropologists of religion have long recognized the impor-tance of its symbolic dimension. Yet it remains to be explained how religious rituals perform this function. That is, in what ways do ritual gestures symbolize or refer – reserving these two general terms to cover all ways of bearing semantic-like relations to objects, events, and states of affairs? In this essay I will take some first steps toward answering (...) this question by constructing a taxonomy of symbolic gestures in the rituals of Judaism, drawing for this purpose on various categories of reference, first distinguished by Nelson Goodman in his study of symbol systems, including the arts, and more recently elaborated by Israel Scheffler. (shrink)

Can any being worthy of worship make others worship it? I think not. By way of an analogy to love, I argue that it is perfectly coherent to think that one could be made to worship. However, forcing someone to worship violates their autonomy, not because worship must be freely given, but because forced worship would be inauthentic—much like love earned through potions. For this reason, I argue that one cannot be made to worship properly; forced worship would be unfitting. (...) My principal claim is that no being worthy of worship could exercise the power to make others worship it, since the act of making another worship would necessarily make one unworthy of worship. (shrink)

Israel Scheffler has only recently written directly and about religion and education in religion, although these are matters in which he has a strong personal interest. Scheffler's views on these issues are outlined and critically appraised, with some reference to the views of R.S. Peters on similar questions. It is suggested that one of the major difficulties which arise in relation to Schelffer's position concern its account of the balance between ‘acceptance’ and ‘critical search for clarity’ needed on the part (...) of students in their engagement with Jewish ritual. This difficulty brings into focus a numer of central questions which arise concerning the reinterpretive account of Jewish tradition which Scheffler offers. (shrink)

A number of international organizations have claimed that children have a right to be loved, but there is a worry that this claim may just be an empty rhetoric. In this paper, I seek to show that there could be such a right by providing a justification for this right in terms of human rights, by demonstrating that love can be an appropriate object of a duty, and by proposing that biological parents should normally be made the primary bearers of (...) this duty, while all other able persons in appropriate circumstances have the associate duties to help biological parents discharge their duties. I also consider some policy implications of this right. (shrink)

semantic minimalism and moderte contextualism.