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Posts Tagged ‘Mordecai Kaplan’
That the age of robots is coming, and soon, seems indisputable. For some, though, achievements to date in mobility, dexterity and intelligence (discussed in a prior post), may be as unsettling as they are amazing. Surely future developments will be disruptive and challenging in a wide variety of circumstances, many of which cannot even be anticipated.
How will the Jewish community react when an artificial entity is created that not only looks human, but is thoroughly versed in all things Jewish? Will the Jewdroid’s presence be too much to bear or is Judaism’s tent big enough to hold him too? Shall we reject the Jewdroid whose existence is unprecedented or shall we welcome the stranger? What assumptions and values shall inform us? Let’s look at some objections to a proposed Jewdroid.
The first, and most trivial argument, is that based on appearance: the droid does not “look Jewish.” A similar objection was raised against the Bulbas at William Tenn’s imagined interstellar Neo-Zionist convention. Whether coming from Jews or non-Jews, that line assumes that there is such a thing as a Jewish “look.” Whether there ever was a “look” is doubtful, but today any argument based on a presumed Jewish look involving a distinctive set of physical traits shared by all Jews is not only obnoxious, it is contrary to the evidence of the varieties of contemporary Jewry. In the world in which we live, Jews come in many shades, shapes and sizes, each with a wide range of physical features. Why, there are even Ginger Jews! Looks alone cannot compel a conclusion that our Jewdroid either can or cannot be Jewish. Our droid could come in any hue and be a Jew. read more
Credit: ESA and the Plank Collaboration
Some believers in a traditional deity deny, or at least are skeptical about, certain claims of science. The issue may be the origin of the universe in a Big Bang, the age of the universe, the nature of the evolution of life on Earth or some other proposition. In these instances, the believers see science as inconsistent with, even in opposition to, a sacred truth revealed in some literature such as the Torah, the Christian Bible or the Qur’an, and therefore should be rejected.
On other occasions, though, believers will embrace science. They will hear that the initial conditions of the universe, certain laws of nature or the location and chemistry of our planet are set within a limited range that allows for human existence — a proposition sometimes called the Anthropic Principle (i.e., relating to humankind) — and take those conditions and characteristics as proof of a personal god. They will understand a “fine-tuned” universe as demonstrating, or at least strongly implying, the existence of a Fine-Tuner, a Devine Designer. read more
A: Let’s see. The first is the former Chief Rabbi of the United Hebrew Congregations of the British Commonwealth, the second is a New York Times based columnist who writes frequently about religion, and the third was the pre-eminent physicist of the twentieth century, responsible for teaching us how light can bend, time can slow, and mass and energy can convert into each other.
Oh, I know. In recent months, Jerry Coyne, biology professor at the University of Chicago, and author of the excellent book Why Evolution is True, has written critically of each.
In the cases of Sacks and Douthat, Coyne was responding to an essay. Rabbi Sacks’ piece appeared in The Spectator under the title “Chief Rabbi: atheism has failed. Only religion can defeat the new barbarians.” In it, Rabbi Sacks railed against two forces he saw as detrimental to an enduring, moral society: first, the idolatry of “the market, the liberal democratic state and consumer society,” aided and abetted by tone deaf, humorless secularists, the “new atheists,” and, second, a religious fundamentalism which combines into a toxic brew “the hatred of the other, the pursuit of power and contempt for human rights.” read more
A few years ago on a Shabbat evening at Adat Shalom Reconstructionist Congregation in Bethesda, Maryland an almost surely unprecedented event occurred. Through the magic of the Hubble Telescope, the internet, and the digital projector, congregants were able to see large images of the vast, exploding universe in which we are all suspended. As the images were paraded one by one before the amazed eyes of the congregants, Steve Brody, an Institute for Science and Judaism Board member and astrophysicist, identified and explained them. Some were familiar; most were not.
There were galaxies, clusters of galaxies, clouds of interstellar gas in which stars are being created, dying stars, and the remains of a supernova. While Steve explained the scientific significance of these denizens of space, a rabbi declaimed passages from the Tanach, our Hebrew Bible. In apposition to a photograph of the Milky Way in which the profusion of stars that comprise it appeared in all their glory, the rabbi quoted God’s promise to Abraham:
[God] took him outside and said “Look toward heaven and count the stars,
if you are able to count them.”
And He added “So shall your offspring be.” read more
In recent years, in certain circles, it has become fashionable to assert that the Bible is fiction, or that at least key segments of it are fictional. The assertion emanates from two camps. In one of these camps are those who have been described as new or militant atheists. Looking to recent developments primarily in cosmology and archeology, folks like Richard Dawkins, Victor Stenger, Samuel Harris and the late Christopher Hitchens have created more than a cottage industry in their efforts to debunk the Bible.
But scientist and skeptics are not alone in their contention that the Bible is fiction. In another other camp are scholars of the Bible, including notable rabbis. For instance, during Passover week a dozen years ago, Conservative Rabbi and prolific author David Wolpe set off a firestorm when he spoke to his Los Angeles congregation about the lack of hard evidence for the Exodus story. According to a writer for the Los Angeles Times, after reviewing revolutionary discoveries in then current archeology, Rabbi Wolpe told them: “The truth is that virtually every modern archeologist who has investigated the story of the Exodus, with very few exceptions, agrees that the way the Bible describes the Exodus is not the way it happened, if it happened at all.” (A subsequent summary of Wolpe’s thinking may readily be found on the Internet in a piece he authored called “Did the Exodus Really Happen?” (“Did It?”).) read more