A generous postdoctoral grant from the Cohn Institute for History and Philosophy of Science and Ideas at Tel Aviv University enabled this research. I conducted the very earliest stage of the work while holding a postdoctoral position at the Minerva Humanities Center and the Edmond J. Safra Center for Ethics at TAU, which I would also like very much to thank. Participants in the workshop of the School of Philosophy, Linguistics and Science Studies in TAU under the direction of Professor (...) Yossef Schwartz provided useful comments on an early draft. I reserve special thanks to Daniel Dovrat, Yiftah Elazar, Ori Belkind, Eyal Chowers, and Shaul Katzir for their perspicacious remarks and ongoing encouragement.When... (shrink)

Résumé Le mouvement israélien pour la justice sociale (J14) a surpris par son intensité et sa durée. Cet entretien revient sur les origines du mouvement, la critique de la souveraineté israélienne mais décrit les voies singulières qui traversent l’Assemblée du peuple, représentante du vaste courant d’indignation dans tout le pays. L’hétérogénéité sociale et culturelle du mouvement, la participation de minorités nationales prenant leur part dans la refondation de la politique, le dépassement de la gauche classique et du Bloc pour la (...) paix font que ce mouvement peut être considéré comme durable. (shrink)

This book establishes a defence of human rights that can be shared by both non-religious and religious people.

Faced with charges of impiety and corruption of the youth, Socrates attempts a defence designed to vindicate the philosophic way of life. In this he seems to be successful, as Socrates is today highly regarded for his description of the good life and for his unwillingness to live any other sort of life, a position that is most obviously exemplified by his defence in the Apology. After his sentencing, Socrates’ arguments and actions—in the Crito and the Phaedo—also lend considerable support (...) to the idea that the philosopher is committed to living a particularly good sort of life. While the sequence of dialogues that culminates in Socrates’ execution might seem to be the most obviously critical of the life of the philosopher, these dialogues actually serve to enshrine the character of Socrates as the quintessential moral hero. (shrink)

This article explores Alan Gewirth’s argument for a secular foundation for the idea 2 of human rights as a possible response to Michael J. Perry’s claim “that the idea of 3 human rights is…ineliminably religious.” I examine Gewirth’s reasoning for constructing 3 a theory, namely that existing theories are fundamentally flawed and leave the idea of human rights without a logically consistent foundation, before considering in detail his claims for the Principle of Generic Consistency (PGC). Having looked at his critique (...) of numerous other theories, as well as at his own argument about human action grounding basic rights to freedom and well-being, I then offer a critique of Gewirth’s PGC. Ultimately my conclusion is that Gewrith's 3 theory relies too heavily on the notions, first that we have a meta-desire not to contradict ourselves and, second, that we are unable to find persuasive justifications for our behavior that might allow us to avoid self-contradiction. If one is not troubled by charges of self-contradiction or, as is more often the case, one does not recognize that one’s victim is as much a human being as oneself, Gewirth’s theory 5 V 3 will not seem particularly persuasive. *** DIRECT SUPPORT *** A28BB025 00003. (shrink)

The idea of heroism has become thoroughly muddled today. In contemporary society, any behavior that seems distinctly difficult or unusually impressive is classified as heroic: everyone from firefighters to foster fathers to freedom fighters are our heroes. But what motivates these people to act heroically and what prevents other people from being heroes? In our culture today, what makes one sort of hero appear more heroic than another sort? In order to answer these questions, Ari Kohen turns to classical (...) conceptions of the hero to explain the confusion and to highlight the ways in which distinct heroic categories can be useful at different times. Untangling Heroism argues for the existence of three categories of heroism that can be traced back to the earliest Western literature – the epic poetry of Homer and the dialogues of Plato – and that are complex enough to resonate with us and assist us in thinking about heroism today. Kohen carefully examines the Homeric heroes Achilles and Odysseus and Plato's Socrates, and then compares the three to each other. He makes clear how and why it is that the other-regarding hero, Socrates, supplanted the battlefield hero, Achilles, and the suffering hero, Odysseus. Finally, he explores in detail four cases of contemporary heroism that highlight Plato's success. Kohen states that in a post-Socratic world, we have chosen to place a premium on heroes who make other-regarding choices over self-interested ones. He argues that when humans face the fact of their mortality, they are able to think most clearly about the sort of life they want to have lived, and only in doing that does heroic action become a possibility. Kohen's careful analysis and rethinking of the heroism concept will be relevant to scholars across the disciplines of political science, philosophy, literature, and classics. (shrink)

Faced with charges of impiety and corruption of the youth, Socrates attempts a defence designed to vindicate the philosophic way of life. In this he seems to be successful, as Socrates is today highly regarded for his description of the good life and for his unwillingness to live any other sort of life, a position that is most obviously exemplified by his defence in the Apology. After his sentencing, Socrates' arguments and actions -- in the Crito and the Phaedo -- (...) also lend considerable support to the idea that the philosopher is committed to living a particularly good sort of life. While the sequence of dialogues that culminates in Socrates' execution might seem to be the most obviously critical of the life of the philosopher, these dialogues actually serve to enshrine the character of Socrates as the quintessential moral hero. (shrink)

At the center of this paper are three questions: in the absence of a religious worldview, can one gain access to the concepts of forgiveness and reconciliation, can reconciliation be achieved in the absence of forgiveness or does the former depend in some way upon the latter, and can we make sense of a restorative approach to justice in the absence of either forgiveness or reconciliation? To answer these questions, I look closely at the concept of forgiveness in the first (...) section of this article with the goals of disentangling it from its religious undertones and emphasizing its importance to the very concept of restorative justice. Drawing on both theoretical work and practical examples, I argue that forgiveness is not necessarily a religious concept ? contrary to common perception ? and that, contra Zehr, it is a foundational component of restorative justice. Having considered this first problem, I turn ? in the second section ? to a discussion of the concept of reconciliation, arguing that personal and political reconciliation must be separated from one another and from the concept of forgiveness. Ultimately, I conclude that forgiveness and reconciliation are quite different concepts, that the latter relies on the former, and that the latter is a goal rather than a necessary component of restorative justice. Drawing largely on the work of Hannah Arendt, Susan Dwyer, Trudy Govier, and Howard Zehr, as well as discussions with members of Murder Victims? Families for Reconciliation, I argue that political reconciliation between groups can be achieved in the absence of personal reconciliation between individual victims and perpetrators in those groups. Further, I demonstrate that restorative practices open up the possibility of both types of reconciliation, but that they are ultimately founded only on the principle of forgiveness. (shrink)

The essays in this book engage the original and controversial claims from Michael Boylan's A Just Society. Each essay discusses Boylan's claims from a particular chapter and offers a critical analysis of these claims. Boylan responds to the essays in his lengthy and philosophically rich reply.