The difficulty of judging our need for physical distance can turn into something much worse: moral distance.
Rituals transform social facts into physical realities, and so the coronavirus is forcing us to change, adapt, or maybe even lose some of those concrete and physical connections.
What happens in our bodies and in our brains when we join together in a communal liturgy, where people sing or dance or celebrate together?
How can a “Technology Shabbat” – a day away from screens – be informed by Judaism?
We may associate the Jewish New Year with inward reflection, but the Mishnah and the commentaries are clear that Judaism treats teshuvah as a fundamentally social process.
Morality-as-cooperation is pushing researchers in moral psychology to think more rigorously about the evolutionary background and specific processes that might give rise to moral sentiments.
Our social emotions, like anger, compassion, guilt and gratitude, are really designed to help us solve the Tragedy of the Commons.
Sources as ancient as the Talmud say that even if we know intellectually that a habit is wrong, we’ll often keep doing it. Why?
In recent centuries, we have internalized the problem of Amalek, recognizing that in every society there is the potential to be incited to violence and dominance.
The policy action response—vis-à-vis that of “thoughts and prayers”—suggests a rejection of religion for solving the gun violence epidemic in the U.S. But it’s a bit more complicated and more faith-full than it appears upon first glance.