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.
How did supernatural beliefs allow societies to bond and spread?
Maimonides had many forward-looking insights about intuitive psychology, some of which we are only beginning to appreciate today.
Those who “know” and “care” can’t seem to understand why others don’t. But invoking guilt and disappointment is not the way to communicate it.
Is science driving emerging adults from religion? Our Sinai and Synapses Fellows discuss.